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THE  MAHABHARATA 


07 


laiSHNA-DWAIPAYANA  TYASA 


TRANSLATED 


lUT* 


IKOLISH  PSOSB 


^KW  OF  P»«^ 


cS 


PublUhed  and  disitributed  thiejly  graiU 

BT 

PRATiPA  CHANDRA  RiT,  c.  i.  E. 
AgWA31EDHA    PARVA, 


calcutta  : 
bharata  press. 

K©.  1,  Raja  Gooroo  Dass'  Stkeet. 

1891 
(  Tkt  right  •/  itanilati0n  it  fnrv$d.  ) 


NOTICE. 

Through  the  grace  of  Hari  who  never  abandons  those  that 
humbly  invoke  his  aid,  I  have  at  last  completed  the  Anu- 
casana  Parvan.  Of  the  eighteen  Parvans  of  the  Mahabharata, 
the  Anu^asana  forms  the  thirteenth,  and  is  the  third  in  extent, 
being  slightly  less  than  the  Vana,  From  beginning  to  end,  the 
Anu(jasana  is  didactic  in  its  character.  The  duties  of  men  in 
various  stations  of  life  have  been  declared  by  Bhishma  in  answer 
to  the  successive  questions  of  Yudhishthira.  Of  those  duties, 
gift  has  been  declared  to  be  one  of  the  foremost.  Accordingly, 
the  merits,  as  understood  in  ancient  India,  of  the  diverse 
kinds  of  gift  have  been  laid  down  most  elaborately.  Many 
things  occurring  in  this  Parvan  may  appear  as  quaint  to 
Western  readers.  But  it  should  always  be  remembered  that 
those  ideas,  however  quaint,  are  still  cherished  by  a  very  large 
section  of  the  people  of  India.  The  very  gifts  are  regarded 
by  them  to  be  meritorious,  and  are,  accordingly,  made  under 
nearly  the  very  same  formalities. 

The  literary  difficulties  which  the  Anu^asana  presents, 
though  slightly  less  than  those  presented  by  the  Canti,  are 
still  very  great.  Both  the  Bengali  versions  have  been  executed 
carelessly.  The  gloss  of  Nilakantha,  as  usual,  is  clear.  There 
are  verses  in  the  Anu^asana  which,  if  not  exactly  cruces,  are 
at  least  very  nearly  so,  considerable  labour  and  reflection 
being  necessary  to  get  at  their  meaning.  The  aid  offorded  by 
Nilakantha  in  such  places  is  simply  invaluable.  The  English 
version  of  the  Anugasana  has  been,  for  the  most  part  based 
upon  Nilakantha's  gloss.  In  only  a  few  instances  has  the 
translator  differed  from  that  Commentator. 

The  completion  of  the  Anugasana  has  brought  my  task  to 
a  point  such  that  six  or  seven  more  fascicules  are  necessary  for 
bringing  my  labours  to  their  termination.  Those  seven  fasci- 
cules will  cost,  including  all  contingent  charges,  about  Rs. 
10,000  in  all.  How  to  provide  for  this  amount  has  made  me 
exceedingly  anxious.  If  I  had  health  and  strength  as  before, 
I  would  not  have  been  at  all  anxious.  Unfortunately  for  myself, 
for  about  two  years  I  have  been  ill,  very  ill.  For  more  than 
six  months  I  have  been  entirely  prostrated.    I  am   so  reduced 


(     2     > 

that  my  nearest  friends  are  unable  to  readily  recognise  me. 
I  have  tried  every  sort  of  treatment  without  any  benefit.  The 
presentiment  that  I  would  be  spared  till  at  least  the  comple- 
tion of  my  task  has  disappeared.  I  cannot  expect  to  see  the 
end,  although  that  end  is  so  near.  For  all  that,  I  resign  my- 
self to  the  will  of  Hari  most  cheerfully,  fully  convinced  that 
whatever  He  does  is  always  for  the  best.  Others  may  call  it 
superstition,  but  there  is  a  belief  in  this  country  that  amongst 
those  who  labour  on  the  Mahabharata  very  few  succeed  in 
attaining  to  the  termination  of  their  labours.  This  belief  has 
sometimes  forced  itself  upon  me.  The  consolation,  however, 
that  is  attached  to  it  is,  that  the  ceaseless  contemplation  of 
Hari's  glory  dispels  the  effect  of  all  transgressions  and  calls 
away  the  person  from  a  world  of  woe  to  one  of  uninterrupted 
bliss. 

The  difficulties  of  the  A(;wamedha  Parvan  are  very  great. 
They  are  scarcely  less  than  those  of  the  Canti.  The  A^wa- 
medha  contains  the  Anugita.  Arjuna,  unto  whom  on  the 
eve  of  battle,  Krishna  had  in  kindness  communicated  the 
soul-ennobling  instructions  contained  in  the  Gita,  had,  in 
course  of  the  battle,  forgotten  those  truths.  He  asked 
Krishna  to  repeat  them  in  his  hearing.  Krishna,  however, 
•without  repeating  the  words  he  had  used  on  that  occasion,  for 
he  had  uttered  them  under  Toga  or  inspiration,  communicated 
to  him  the  same  truths  in  different  language.  He  recited  to 
Arjuna  the  discourse  of  a  Brahmana  he  had  heard  while  at 
Dwarika.  These  sections  of  the  A^wamedha,  therefore,  are 
called  Anugita  or  Brahmanagita.  That  able  scholar  whose 
death  we  all  lament,  viz.,  Kaginafch  Tryambak  Telang,  trans- 
lated these  sections  of  the  Agwamedlia  for  Professor  Max 
Muller's  Sacred  Books  of  the  East.  That  version  occurs  in 
the  eighth  volume  of  the  series.  Like  the  other  works  of 
that  eminent  scholar,  the  English  version  of  the  Anugita  is 
characterised  by  many  excellencies.  Besides  being  closely 
literal,  the  notes  with  which  it  has  been  enriched,  has  enhanc- 
ed its  value.  The  text  from  which  Telang's  version  has  been 
made  is  that  of  Arjuna  Misra.  He  has  generally  discarded 
the  authority  of  Nilakantha.     To   this   one   objection   can   be 


(    s    ) 

taken.  Arjuna  Misra,  in  many  instances,  has  corrected  the 
text  at  his  own  will.  It  is  in  this  way  that  many  difficulties 
have  been  got  rid  of  by  him.  The  readings  of  Arjuna  Misra 
are  unsupported  by  extant  manuscripts.  Without  at  all  pre- 
tending to  pronounce  an  opinion  on  the  relative  superiority  of 
the  two  commentators  in  point  of  learning  and  penetration, 
it  may  be  fairly  observed  that  Nilakantha  always  prefers  to 
take  the  text  as  it  is,  without  seeking  to  correct  it. 

As  this  is,  in  all  probability,  my  last  word  to  the  public, 
for  I  have  no  hope  of  appearing  again  after  the  completion 
of  the  A(jwamedha,  I  beg,  in  this  place,  to  express  my 
gratitude  to  my  numerous  friends  and  patrons  who  have,  from 
the  beginning,  favoured  me  with  their  support.  I  have  named 
them  in  the  notice  which  was  issued  with  the  Eighty-third 
fascicule.  As  I  have  very  little  to  add  to  what  I  said  on  that 
occasion,  I  wish  to  reproduce  these  words  of  mine  with  slight 
verbal  alterations. 

'I  must  take  this  opportunity  for  expressing  my  deep  grati- 
tude to  those  eminent  personages  through  whose  aid,  counsel, 
and  sympathy  I  have  been  able  to  prosecute  so  much  of  my  task. 
Foremost  among  all,  my  gratitude  is  due  to  my  Gracious  and 
August  Sovereign,  the  Queen-Empress  of  India,  the  success  of 
every  righteous  enterprise  being  directly  due  to  the  virtues  of  the 
Sovereign,  under  Providence.  *  *  * 

Some  years  ago  I  received  permission  to  lay  before  Her 
Majesty,  for  her  gracious  acceptance,  a  copy  of  the  English 
translation.  I  have  always  considered  that  acceptance  as 
at  once  a  reward  and  an  auspicious  omen.  Next  to  my 
Sovereign,  among  Oriental  scholars  and  savants  I  must  say 
that  to  Professor  Max  Muller  I  stand  very  much  indebted  for 
the  preliminary  arrangements  I  was  able  to  make  for  bring- 
ing out  the  translation.  He  favored  me  with  a  specimen 
translation  which  he  had  copied  with  his  own  hand  many 
years  ago  and  had  kept  by  him  for  future  use.  That  specimen 
proved  to  be  of  great  use  to  me.  It  served  to  point  out  the 
way  in  which  a  literal  translation  might  be  made  without  for- 
getting the  claims  of  ease  and  elegance.  Next  to  Professor 
Max  Muller,  my  obligations  are  due  to    Dr.  Host,  the    learned 


(     4     ) 

Librarian  of  the  India  Office.  His  letter  to  me  written  under 
the  direction  of  the  then  Secretary  of  State  for  India,  viz.,  the 
Marquis  of  Hartington,  had  first  suggested  to  me  the  idea  of 
an  English  translation  of  the  Mahabharata.  From  the  very 
beginning,  Dr.  Rost  has  been  my  kindest  of  friends.  His 
sympathy  and  advice  have  been,  at  important  junctures  during 
the  last  ten  years,  simply  invaluable.  When  depressed  by  dis- 
couraging circumstances,  a  letter  from  Dr.  Rost,  breathing  words 
of  hearty  encouragement  and  kindness,  has  instantly  filled  me 
with  hope,  dispersing  the  mists  of  doubt  and  the  darkness  of 
despair  from  before  my  eyes.  To  Monsrs.  A.  Barth  and  St. 
Hilaire  of  Paris  and  Professor  Jacobi  of  Germany,  my  obliga- 
tions have  been  very  great.  They  too  have  supported  me  with 
their  sympathy  and  done  all  in  their  power  for  bringing  the 
work  to  the  notice  of  European  scholars.  I  owe  it  to  the  exer- 
tions of  Monsrs.  Barth  and  St.  Hilaire  that  the  French  Govern- 
ment went  out  of  its  way  and  ordered  a  grant  to  me  of  900 
Francs,  for  that  Government  does  not  make  grants  to  foreign 
publications,  especially  to  publications  before  completion.  In 
America  my  obligations  are  due  to  a  host  of  friends  foremost 
among  whom  are  Mr.  William  E.  Coleman  of  San-Francisco. 
California,  Professor  Lanman,  the  Vice-President  of  the  Ame- 
rican Oriental  Society,  Professor  J.  W.  Reese  of  Maryland, 
America,  Professor  Maurice  Bloomfield  of  Hopkins'  University,. 
and  Mr.  B.  Witton  of  Hamilton,  Canada.  That  the  work  has 
been  known  in  America  has  been  entirely  due  to  the  exertions 
of  these  gentlemen.  Their  sympathy  has  been  of  the  highest 
value  to  me.  Speaking  of  India,  my  obligations  are  due  to 
Sir  Stuart  Bayley,  Sir  A.  Colvin,  General  Stewart,  Lord  Roberts, 
Sir  Charles  Aitichison,  Sir  Mortimer  Durand,  Dr.  W.  W. 
Hunter,  Mr.  C.  P.  Hbert,  Sir  A.  Scoble,  Sir  Lepel  Griffin,  Sir 
Charles  Elliott,  Sir  John  Ware  Edgar,  the  Marquis  of  Ripon, 
the  Marquis  of  Dufferin  and  Ava,  Sir  Donald  Mackenzie  Wal- 
lace, and  Sir  Alfred  Croft.  With  the  single  exception  of  Sir 
Charles  Elliott  and  Sir  Alfred  Croft,  all  the  others  have  left 
India  for  good.  *  *  Without  the  assistance,  freely 
rendered,  of  all  these  eminent  officials,  I  could  never  have 
done  even  a  fourth  of  what   I  have   been   able   to   accomplish. 


(     5     ) 

The  officials  I  have  named  have  been  the  soul  of  the  enterprise. 
Whatever  aid  the  work  has  received  from  the  Government,  has 
been  due  to  the  kind  efforts  of  Sir  Steuart  Bayley,  Sir  A, 
Colvin,  Sir  Charles  Aitichison,  Sir  A.  Scoble,  and  the  Mar- 
quis of  Dufferin  and  Ava. 

Besides  these  eminent  officials  I  have  derived  considerable 
help  from  many  of  the  princes  and  chiefs  of  India.  My  greatful 
acknowledgments  are  due  to  His  Highness  the  Nizam  and  His 
Highness  the  ruler  of  Mysore  for  their  princely  donations.  The 
Nizam  is  a  Mahomedan  prince.  Any  contribution  coming  from 
him  in  aid  of  a  work  like  the  Mahabharata  could  not  but 
indicate  His  Highness's  enlightened  sympathy  for  literature  in 
general,  irrespective  of  the  nation  or  the  creed  which  that 
literature  represents.  No  native  State  possesses  Ministers  more 
enlightened  than  that  ruled  over  by  His  Highness  the  Nizam. 
So  jlong  also  as  an  officer  like  Nawab  Sayyed  Ali  Bilgrami 
is  about  the  person  of  His  Highness,  ready  to  offer  advice 
when  advice  is  sought,  the  reputation  of  His  Highness  must 
go  on  continually  increasing. 

To  the  Editors  of  the  Indian  Newspapers  my  thanks  are 
due  for  the  encouragement  they  have  uniformly  afforded  me  in 
the  prosecution  of  the  work.  Amongst  my  own  countrymen 
I  have  obtained  the  greatest  measure  of  sympathy  from  Dr. 
Sambhu  C.  Mookerjee,  the  brilliant  Editor  of  "Reis  &  Rayyet," 
Babu  Narendra  Nath  Sen,  the  Editor  of  the  "Indian  Mirror," 
and  Babu  Krishtodass  Pal  and,  after  him,  Babu  Rajkumar 
Sarvadhikari,  of  the  "Hindoo  Patriot."  Babu  Sishir  Kumar 
Ghose  also,  of  the  "Amrita  Bazar  Patrika,"  has  done  much  to 
encourage  me.  Amongst  the  organs  of  the  European  com- 
munity in  India,  I  have  derived  the  greatest  support  from  the 
"Englishman,"  the  "Indian  Daily  News,"  and  the  "Satesman 
and  Friend  of  India."  The  late  Mr.  Robert  Knight  (of  the 
"Statesman")  always  used  to  take  an  interest  in  the  work  and 
favored  me  with  numerous  introductions  to  eminent  men  all 
over  India.  He  spared  no  opportunity  to  bring  the  work  to 
the  notice  of  persons  likely  to  help  it  pecuniarily.  It  is  en  tire- 
ly  owing  to  Mr.  J.  O.  B.  Saunders,  again,  of  the  "English- 
man" that  the  work  first  succeeded  in  receiving    the   attention 


(     6     ) 

of  the  Government  of  Bengal,  which  was  followed  by  that 
substantial  patronage  with  which  Sir  Rivers  Thompson  favor- 
ed it.  The  Pioneer  and  the  Civil  <&  Military  Gazette  also 
have  helped  greatly.' 

Since  uttering  the  above  words,  death  has  taken  away  Dr. 
Sambhu  C.  Mookerjee.  The  loss  has  been  a  public  calamity. 
The  sterling  merits  of  the  great  Brahmana  publicist  require 
no  words  of  mine  to  bring  them  out.  I  wish,  on  the  present 
occasion,  to  add  that,  during  the  last  year,  my  obligations  to 
Sir  Charles  Elliott  have  been  very  much  enhanced  by  his 
graceful  act  of  allowing  me  to  draw  the  additional  grant  of 
Rs.  1,000  which  had  been  made  by  the  Bengal  Government 
sometime  ago  but  which,  at  the  time  it  was  sanctioned,  was 
directed  to  be  drawn  upon  completion  of  my  enterprise.  See- 
ing my  difficulties,  Sir  Charles  Elliott  was  pleased  to  place 
that  amount  under  my  immediate  disposal. 

With  these  words  I  make  my  respectful  bow  to  the  public, 
convinced  that  if  it  pleases  my  Maker  to  take  me  away  before 
the  6  or  7  fascicules  that  would  complete  the  work  are  out,  my 
countrymen,  among  whom  I  count  many  sincere  friends  and 
patrons,  will  not  permit  the  publication  to  be  suspended  at  a 
stage  so  near  termination.  In  my  will  I  have  directed  that 
whatever  I  may  leave  behind  shall  be  devoted  to  the  work. 
That,  however,  is  very  little.  Would  it  were  sufficient  for  the 
purpose  ! 

At  the  request  of  my  friends  and  patrons  and  of  many 
readers  of  the  Mahabharata  in  foreign  countries,  I  append  to 
this  fascicule  a  likeness  of  mine.  I  Avould  not  have  complied 
with  the  request,  prompted  though  it  has  been  by  kindness 
alone,  but  for  the  belief  that  this  is  my  last  appearance  before 
them. 


} 


1,  Rajah^Gooroo  Dass'  Street, 

Calcutta,  y  PEATAP  CHANDRA  ROY,  c.  i.  i. 

December  31st,  1894. 


!«>•■•>  •    -m$mmfm' 


BABU     PROTAP     CHANDRA     RAI,     CLE, 


THE  MAHABHARATA. 


ACWAMEDHA  PARVA. 


Section  I. 


(Agivamedhika  Parva.) 

Having  bowed  down  unto  Ndrayana,  and  Nara  the  fore- 
most of  male  beings,  and  unto  the  goddess  Saraswati,  must 
the  word  Jaya  be  uttered. 

Vai9ampayana  said, — "After  the  king  Dhritarashtra  had 
offered  libations  of  water  (unto  the  manes  of  Bhishma),  the 
mighty-armed*  Yudhishthira,  with  his  senses  bewildered,  plac- 
ing the  former  in  his  front,  ascended  the  banks  (of  the  river), 
his  eyes  suffused  with  tears,  and  dropt  down  on  the  bank  of  the 
Ganga  like  an  elephant  pierced  by  the  hunter.^"-  Then,  incited 
by  Krishna,  Bhiraa  took  him  up  sinking.  'This  must  not  be  so,* 
said  Krishna,  the  grinder  of  hostile  hosts.^  The  Pandavas,  0  king, 
saw  Yudhishthira,  the  son  of  Dharma,  troubled  and  lying  on  the 
ground,  and  also  sighing  again  and  again.*  And  seeing  the  king 
despondent  and  feeble,  the  Pandavas,  overwhelmed  with  grief,  sat 
down,  surrounding  him,®  And  endowed  with  high  intelligence, 
and  having  the  sight  of  wisdom,  king  Dhritarashtra,  exceed- 
ingly afflicted  with  grief  for  his  sons,  addressed  the  monarch, 
sayihg, — 'Rise  up,  0  thou  tiger  among  the  Kurus.®  Do  thou 
now  attend  to  thy  duties.  O  Kunti's  son,  thou  hast  conquered 
this  Earth  according  to  the  usage  of  the  Kshatriyas.^  Do 
thou  now,  0  lord  of  men,  enjoy  her  with  thy  brothers  and 
friends.  O  foremost  of  the  righteous,  I  do  not  see  why  thou 
shouldst  grieve.  0  lord  of  the  Earth,  having  lost  a  hundred 
sons   like    unto   riches  obtained  in  a  dream,  it  is  Gandhari  and 

*  'Mahavahu'  occurs  twice  in    this   passage.     One  of  the  epithets   is 
left  out  ou  the  score  of  redundancy. — T. 


"2  MAHABHARATAi  lAgwamedUJca 

I,  who  should  mourn.®  Not  having  listened  to  the  pregnant 
•words  of  the  high-souled  Vidura,  who  sought  our  welfare,  I,  of 
perverse  senses,  (now)  repent,^  The  virtuous  Vidura,  endowed 
with  divine  insight,  had  told  me, — 'Thy  race  will  meet  with 
■  annihilation  owing  to  the  transgressions  of  Duryodhana.^**  O 
king,  if  thou  wish  for  the  weal  of  thy  line,  act  up  to  my  advice. 
Cast  off  this  wicked-minded  monarch,  Suyodhana,"  and  let  not 
either  Kama  or  Cakuni  by  any  means  see  him.  Their  gambling 
too  do  thou,  without  making  any  fuss,  suppress,^^  and  anoint 
the  righteous  king  Yudhishthira.  That  one  of  subdued  senses 
will  righteously  govern  the  Earth.-'^  If  thou  wouldst  not  have 
king  Yudhishthira,  son  of  Kunti,  then,  0  monarch,  do  thou, 
performing  a  sacrifice,  thyself  take  charge  of  the  kingdom,^* 
and  regarding  all  creatures  with  an  even  eye,  0  lord  of  men, 
do  thou  let  thy  kinsmen,  0  thou  advancer  of  thy  kindred,  subsist 
on  thy  bount}^^'.^^ — When,  0  Kunti's  son,  the  far-sighted  Vidura 
said  this,  fool  that  I  was,  I  followed  the  wicked  Duryodhana.^® 
Having  turned  a  deaf  ear  to  the  sweet  speech  of  that  sedate 
one,  I  have  obtained  this  mighty  sorrow  as  a  consequence,  and 
have  been  plunged  in  an  ocean  of  woe.^^  Behold  thy  old  father 
and  mother,  O  king,  plunged  in  misery.  But,  0  master  of 
men,  I  find  no  occasion  for  thy  grief.'  "^^ 


Section  II. 

Vai^ampayana  said, — "Thus  addressed  by  the  intelligent 
king  Dhritarashtra,  Yudhishthira,  possessed  of  understanding, 
became  calm.  And  then  Ke9ava  (Krishna)  accosted  him  :^ — 
'If  a  person  indulges  excessively  in  sorrow  for  his  departed  fore- 
fathers, he  grieves  them.^  (Therefore,  banishing  grief  ),  do  thou 
(now)  celebrate  many  a  sacrifice  with  suitable  presents  to 
the  priests  ;  and  do  thou  gratify  the  gods  with  Soma  liquor,  and 
the  manes  of  thy  fore-fathers,  with  their  due  food  and  drink.^ 
Do  thou  also  gratify  thy  guests  with  meat  and  drink  and  the 
destitute  with  gifts  commensurate  with  their  desires.  A  person 
of  thy  high  intelligence  should  not  bear  himself  thus.*  What 
ought  to  be  known,  hath  been  known  by  thee  ;  what  ought  to 
be   done,  hath   also  been  performed.     And  thou  hast  heard  the 


Farva.]  acwamedha  parva."  3;t 

duties  of  the  Kshatriyas,  recited  by  Bhishma,  the  son  of  Bhagi- 
rathi,  by  Krishna  Dvvaipayana,  Narada   and    Vidura.^     There- 
fore thou  shouldst  not  walk   the  way  of  the  stupid  ;  but  pursu- 
ing the  course    of  thy  forefathers,  sustain   the  burthen    (of  the 
empire).^     It  is  meet  that  a    Kshatriya   should    attain    heaven 
for  certain   by  his   (own)   renown.     Of  heroes,  those  that  came 
to  be  slain  never  shall  have   to   turn  away    (from  the   celestial 
regions)/     Renounce  thy   grief,  0    mighty   sovereign.     Verily, 
what  hath  happened  was  destined   to   happen   so.     Thou   canst 
in  no  wise  see  those  that  have  been  slain  in  this  war.^ — Having 
said   this    unto   Yudhishthira,  prince   of  the  pious,  the   high- 
spirited  Govinda  paused  ;  and  Yudhishthira  answered  him  thus.® 
'0  Govinda,  full    well   do   I  know  thy  fondness  for  me.     Thou 
hast  ever   favoured    me    with   thy    love   and   thy    friendship.^^ 
And,  0  holder  of  the  mace  and  the   discus,  O  scion   of  Yadu's 
race,  0   glorious   one,  if  (now)  with  a  pleased  mind  thou   dost 
permit  me  to  go  to  the  ascetic's  retreat  in  the  woods,  then  thou 
wouldst  compass  what  is  highly  desired   by  me.^^     Peace  find  I 
none  after  having  slain  my  grand-father,  and  that  foremost   of 
men,  Kama,  who  never  fled  from  the  field  of  battle.^^     Do  thou, 
0  Janarddana,  so  order   that  I  may  be  freed  from  this}  heinous 
sin  and  that  my  mind  may  be    purified.^^     As  Pritha's  son  was 
speaking   thus,  the   highly-energetic   Vyasa,    cognisant   of  the 
duties  of  life,  soothing  him,  spoke  these  excellent  words.^*     My 
child,  thy  mind  is  not  yet  calmed ;  and  therefore  thou  art  again 
stupefied  by  a  childish  sentiment.     And    wherefore,  0  child,  do 
we  over  and  over   again   scatter   our   speech   to   the   winds  ?^^ 
Thou  knowest  the  duties  of  the  Kshatriyas,  who  live  by  warfare. 
A  king  that  hath   performed   his   proper  part  should  not  suffer 
himself  to  be   overwhelmed   by  sorrow.^^     Thou  hast    faithfully 
listened   to   the    entire   doctrine   of  salvation ;  and  I  have   re- 
peatedly removed  thy  misgivings  arising   out   of  desire.^^     But 
not  paying  due  heed  to  what  I  have  unfolded,  thou    of  perverse 
understaiiding  hast  doubtless   forgotten   it  clean.     Be  it  not  so. 
Such  ignorance  is   not   worthy    of  thee.-^^     0  sinless   one,  thou 
knowest  all  kinds  of  expiation  ;  and  thou  hast  also  heard  of  the 
virtues   of  kings,  as   well   as   the  merits  of  gifts.^^     Wherefore 
then,    0    Bharata,  acquainted    with  every  morality   and  versed 


4  MAHABiiARATA.  [A  gimmedhilco, 

in  all  the  Igamas,  art   thou   overwhelmed   (with   grief )   as  if 
from  ignorance  V  ""*' 


Section  III. 

"Vyasa  said, — '0  Yudhishthira,  thy    wisdom,  I    conceive,  is 
not   adequate.      None   doth   any   act   by    virtue   of  his   own 
power.*     It  is  God   who   engageth  him   in    acts   good    or   bad, 
O   bestower   of  honor.     Where   then  is   the  room   for   repen- 
tance ?^     Thou  deemest  thyself  as  having   perpetrated   impious 
acts.     Do  thou,  therefore,  0  Bharata,  hearken  as  to  the  way  in 
which  sin  may  be  removed.^     0  Yudhishthira,  those   that  com- 
mit sins,  can  always  free  themselves  from   them    through    pen- 
ance, sacrifice   and   gifts.*     O  king,  0  foremost   of  men,  sinful 
people  are  purified   by  sacrifice,  austerities   and  charity.^     The 
high-souled  celestials  and  Asuras  perform    sacrifices   for  securing 
religious    merit ;  and    therefore   sacrifices   are   of  supreme   im- 
portance.''    It  is  through  sacrifices  that   the   high-souled   celes- 
tials had  waxed  so  wondrously  powerful ;  and  having  celebrated 
rites  did  they  vanquish  the   Danavas.^     Do   thou,  O   Yudhish- 
thira, prepare  for  the  Rajasuya,  and  the  horse-sacrifice,  as   well 
as,  0  Bharata,  for  the  Sarvamedha  and  the  Naramedha.*^     And 
even  as  Da^aratha's  son,  Rama,   or  as  Dushmanta's  and  Cakun- 
tala's  son,  thy  ancestor,  the  lord  of  the  Earth,  the  exceedingly 
puissant    king   Bharata,  had   done,  do  thou   agreeably    to   the 
ordinance     celebrate   the     Horse-sacrifice   with   Dakshinas.^"-^** 
Yudhishthira   replied  : — 'Beyond  a   doubt,    the     Horse-sacrifice 
purifieth  princes.     But  I  have  a  purpose  of  which    it  behooveth 
thee  to  hear.**     Having   caused  this   huge   carnage  of  kindred, 
I  cannot,  0  best  of  the  regenerate  ones,  dispense   gifts  even  on 
a  small  scale;  I  have  no  wealth  to  give.*-     Nor  can  I  for  wealth 
solicit   these  juvenile   sons   of  kings,  staying   in   sorry  plight, 
with  their  wounds  yet  green,  and  undergoing  suffering.*^     How, 
O  foremost   of  twice-born   ones,  having    myself  destroyed   the 
Earth,  can  I,  overcome  by  sorrow,  levy  dues   for   celebrating  a 

*  /.  e.,  human  sacrifice.    From  this  it  appears   that   the   sacrifice  of 
human  beings  was  in  vogue  at  the  time. — T. 


Parva.]  acwamedha  parva.  6 

sacrifice  ?^*  Through  Duryodhana's  fault,  0  best  of  ascetics, 
the  kings  of  the  Earth  have  met  with  destruction,  and  we  have 
reaped  ignominy.^^  For  wealth  Duryodhana  hath  wasted  the 
Earth  ;  and  the  treasury  of  that  wicked-minded  son  of  Dhrita- 
rashtra  is  empty.^^  (In  this  sacrifice),  the  Earth  is  the  Dak- 
shina ;  this  is  the  rule  that  is  prescribed  in  the  first  instance. 
The  usual  reversal  of  this  rule,  though  sanctioned,  is  observed 
by  the  learned  as  such.^'^  Nor,  0  ascetic,  do  I  like  to  have  a 
substitute  (for  this  process).  In  this  matter,  0  reverend  sir,  it 
behooveth  thee  to  favor  me  with  thy  counsel'.^*^  Thus  address- 
ed by  Pritha's  son,  Krishna  Dwaipayana,  reflecting  for  a  while, 
spoke  unto  the  righteous  king,^^  'This  treasury,  (now)  exhaust- 
ed, shall  be  full.  0  son  of  Pritha,  in  the  mountain  Himavan 
(Himalaya)  there  is  gold  which  had  been  left  behind  by  Brah- 
manas  at  the  sacrifice  of  the  high-souled  Marutta'.*"""^^  Yu- 
dhishthira  asked  :  'How  in  that  sacrifice  celebrated  by  Marutta 
was  so  much  gold  amassed  ?  And,  0  foremost  of  speakers,  when 
did  he  reign  P^  Vyasa  said  : — 'If,  O  Pritha's  son,  thou  art 
anxious  to  hear  concerning  that  king  sprung  fi-om  the  Karan- 
dhama  race,  then  listen  to  me  as  I  tell  thee  when  that  highly 
powerful  monarch  possessed  of  immense  wealth  reigned.'  ""^ 


Section  IV. 

'•Yudhishthira  said, — '0  righteous  one,  I  am  desirous  of 
hearing  the  history  of  that  royal  sage  Marutta.  Do  thou,  O 
Dwaipayana,  relate  this  unto  me,   0  sinless  one*'^ 

"Vyasa  said, — 'O  child,  in  the  Krita  age  Manu  was  lord  (of 
the  Earth)  wielding  the  sceptre.  His  son  was  known  under 
the  name  of  Prasandhi.'^  Prasandhi  had  a  son  named  Kshupa, 
Kshupa's  son  was  that  lord  (of  men),  king  Ikshwaku.'  He, 
O  king,  had  a  hundred  sons  endowed  with  pre-eminent  piety. 
And  all  of  them  were  made  monarchs  by  king  Ikshwaku.* 
The  eldest  of  them,  Vin^a,  became  the  model  of  bowmen. 
Vinga's  son,  0  Bharata,  was  the  auspicious  Vivin9a.^     Vivincja, 

*  King  Marutta  celebrated  a  sacrifice  in  the  Himalaya,  bestowing 
gold  on  Brahraanas.  Not  being  able  to  carry  the  entire  quantity,  they 
bad  carried  as  much  as  they  could,  throwiug  away  the  remainder. — T._, 


6  MAHABMARATA.  [AgwamedhUca 

O  kmf^,  liad  five  and  ten    sons ;  all  of  them   powerful    archers, 
revering  Brahmanas  and  speaking  the  truth,®  gentle  and   ever 
•speaking  fair.     The    eldest    brother,  Khaninetra,  oppressed   all 
his  brothers/     And  having  conquered  the  entire  kingdom  rid  of 
•all  troubles,  Khaninetra  could  not  retain    his   supremacy  ;    nor 
were   the    people    pleased    with    him.^     And    dethroning   him, 
they,  O  foremost  of  monarchs,  invested  his  son   Suvarcha   with 
the  rights  of  sovereignty,  and  (having  effected  this)  experience- 
ed  joy  (in    their   hearts).^     Seeing   the   reverses   sustained  by 
his  sire  as  well  as  his   expulsion   from  the  empire,  he    was    ever 
intent   on    bringing   about  the  welfare    of    the   people,    being 
devoted    to    Brahman,  speaking   the   truth,   practising    purity 
and  restraining   his   senses   and  thoughts.     And   the   subjects 
were  well  pleased    with   that  high-minded  one  constant  in    vir- 
tue.^""^^     But  he  being  constantly  engaged    in    virtuous    deeds, 
his  treasures  and  vehicles  became  greatly  reduced.     And  on  his 
treasury  having  become  depleted,  the  feudatory  princes  swarming 
round  began  to   give    him   trouble.^"     Being  thus  oppressed  by 
many  foes  while   his   treasury,   horses   and    vehicles   were   im- 
poverished, the  king  underwent  great  tribulation  along  with  his 
retainers  and  the  denizens  of  his  capital.^=*     Although  his  power 
waned   greatly,  yet  the  foes  could    not   slay    the  king,  for   his 
power,  0  Yudhishthira,  was  established  in  righteousness.^*  And 
when  he  had  reached  the    extreme   of  misery    along   with   the 
citizens,   he  blew  his  hand    (with   his    mouth),  and    from   that 
there  appeared  a  supply  of  forces.^^     And  then    he   vanquished 
all  the  kings  living  along   the   borders  of  his   dominions.     And 
from   this   circumstance,  0    king,  he  hath  been   celebrated   as 
Karandhama.^"     His  son,  (the  first)  Karandhama  saw  the  light 
at  the  beginning   of  the   Treta   age,  equalling   Indra   himself, 
endowed  with   grace,  and  invincible  even    by   the  immortals.^'^ 
At  that  time  all  the  kings  were    under  his   control ;  and   alike 
by  virtue  of  his   wealth    and   of  his   prowess,  he   became   their 
emperor.^®     In  short,   the   righteous   king    Avikshit   by    name, 
became  like  unto  Indra  himself  in  heroism  ;  and  he  was   given 
to   sacrifices,  delicrhted  in    virtue    and   held   his   senses   under 

'  CD 

restraint.^''*     And  in  energy  he  resembled  the  sun-  and   in    for- 
bearance, Earth  herself;  in  intelligence,  he  was  like  Vrihaspati, 


Parva.]  acwamedha  parva."  7 

and  in  calmness  the  mountain  Himavan  himself."^  And  that 
king  delighted  the  hearts  of  his  subjects  by  act,  thought,  speech, 
self-restraint,  and  forbearance.^^ — the  lord  who  performed  hun- 
dreds of  horse-sacrifices  ;  and  whom  the  potent  and  learned 
Angira  himself  served  as  priest.^^  His  son  surpassed  his  sire- 
-in  the  possession  of  good  qualities  ;  named  Marutta,  that  lord 
of  kings  was  righteous  and  of  great  renown  ;  having  the  might 
of  ten  thousand  elephants,  and  like  unto  Vishnu's  second  self.^®^ 
Desirous  of  celebrating  a  sacrifice,  that  virtuous  monarch,  com- 
ing to  Mount  Meru  on  the  northern  side  of  Himavat,  caused 
thousands  of  shining  golden  vessels  to  be  forged.  There  on  a 
huge  golden  hill  he  performed  the  rites."*'^^  And  goldsmiths 
made  basins  and  vessels  and  pans  and  seats  without  number."* 
And  the  sacrificial  ground  was  near  this  place.  Aad  that 
righteous  lord  of  Earth,  king  Marutta,  along  with  other  princes,, 
performed  a  sacrifice  there.'  ""^ 


Section  V. 

"Yudhishthira  said, — '0  best  of  speakers,  how  that  king 
became  so  powerful  ?  And  how,  0  twice-born  one,  did  h©  obtain 
so  much  gold  ?^  And  where  now,  0  reverend  sire,  is  all  his 
wealth  ?     And,  0  ascetic,  how  can  we  secure  the  same  ?'^ 

"Vyasa  thereupon  said, — As  the  numerous  offspring  of 
the  Prajapati  Daksha,  the  Asuras  and  the  Celestials  challenged 
each  other  (to  encounter),^  so  in  the  same  way  Angira's  sons, 
the  exceedingly  energetic  Vrihaspati  and  the  ascetic,  Samvartta, 
of  equal  vows,  challenged  each  other,  0  king.  Vrihaspati  be- 
gan to  worry  Samvartta  again  and  again.*"^  And  constantly 
troubled  by  his  elder  brother,  he,  0  Bharata,  renouncing  his 
riches,  went  to  the  woods,  with  nothing  to  cover  his  body  save 
the  open  sky.**  (At  that  time),  Vasava.  having  vanquished 
and  destroyed  the  Asuras,  and  obtained  the  sovereignty  of  the 
celestial  regions,  had  appointed  as  his  priest''  Angira's  eldest 
son,  that  best  6f  Brahmanas,  Vrihaspati.  Formerly  Angira 
was  the  family-priest  of  king    Karandhama  f  matchless  among 

*  Digamvara,   i.    e.,  in  a  naked  state. — T. 


8  MAHABHARATA.  [Agwamedhilca 

men    in    might,    prowess   and    character  ;  powerful   like   unto 
Catakratu,  righteous-souled  and  of  rigid  vows.^     O  king,  he  had 
vehicles,  and  warriors,  and  many  adherents,  and  superb  and  costly 
bedsteads,^"    produced  through  dint  of  meditation  by  the  breath 
of  his  mouth.     And  by    his   native  virtues,  the  monarch    had 
brought  all  the  princes  under  his  sway."     And  having  lived   as 
long  as  he  desired,    he  ascended  heaven  in  his  corporeal  embodi- 
ment. And  his  son  named  Avikshit — conqueror  of  foes — righteous 
like  unto    Yayati,^^   brought  all  the  Earth  under  his   dominion. 
And  both  in  merit  and    might   the   king   resembled   his  sire.^'* 
He  had  a  son  named  Marutta,  endowed   Avith    energy,  and   re- 
sembling Vasava  himself.     This  earth  clad  in  oceans    felt  herself 
drawn  towards  him.^*     He  always*  used  to  defy  the  lord  of  the 
celestials ;  and,  0  son  of  Paudu,  Vasava  also  de6ed  Marutta.^^ 
And   Marutta — master   of  Earth — was  pure   and   possessed   of 
perfections.     And   in   spite   of  his   striving,  Cakra   could   not 
prevail   over   him.^^      And   incapable    of    controlling  him,    he 
riding    on   the    horse,    along   with   the   celestials     summoning 
Vrihaspati,  spoke  to  him  thus."     '0  Vrihaspati,  if  thou   wishst 
to  do  what  is  agreeable  to  me,  do    not   perform    priestly   offices 
for  Marutta^**  on  behalf  of  the  deities  or  the   ancestral    Manes. 
I  have,  0  Vrihaspati,   obtained   the    sovereignty    of  the    three 
worlds,  while  Marutta  is  merely  the  lord  of  the  Earth.^**     How, 
O  Brahmana,  having  acted  as  priest   unto   the   immortal    king 
of  the  celestials,  wilt  thou  unhasitatingly  perform  priestly  func- 
tion unto   Marutta   subject   to    death  ?"°     Good   betide  thee  ! 
Either  espouse  my  side   or   that   of  the    monarch,  Marutta,  or 
forsaking  Marutta,  gladly  come  over   to    me.-^ — Thus   accosted 
by  the  sovereign  of  the   celestials,   Vrihaspati,  reflecting   for   a 
moment,  replied  unto  the  king  of  the    immortals."     "Thou  art 
the  Lord  of  creatures,  and  in  thee  are  the    worlds   established. 
And  thou    hast    destroyed    Namuchi,   Vicjwarupa   and    Vala.'^^ 
Thou,  0  hero,  alone  encompassest  the  highest  prosperity  of  the 
celestials,  and,  O  slayer  of  Vala,  thou   sustainest   the   earth  as 
well  as  heaven.^*     How,  O    foremost    of  the   celestials,  having 
officiated  as    thy  priest,  shall  I,  O    chastiser   of  Paka,  serve    a 


*  Nityada  always,  left  out  on  the  ground  of  redundancy.— T. 


Parva.]  acwamedha  parva'  9 

morfcal  prince  and  do  thou  listen  to  what  I  say."  Even  if  the 
god  of  fire  cease  to  cause  heat  and  warmth,  or  the  earth 
change  its  nature,  or  the  sun  cease  to  give  light,  I  shall  never 
deviate  from  the  truth  (that  I  have  spoken).''^ 

Vai^ampayana  continued,— "On  hearing  this  speech  from 
Vrihaspati,  Indra  became  cured  of  his  envious  feelings,  and 
then  praising  him  he  repaired  to  his  own  mansion. "^^ 

Section  VI. 

Vyasa  said, — "The  ancient  legend  of  Vrihaspati  and  the 
wise  Marutta  is  cited  in  this  connection.*  On  hearing  of  the 
compact  made  by  Angira's  son  Vrihaspati  with  the  lord  of  the 
gods  (Indra),  king  Marutta  made  the  necessary  preparations 
for  a  great  sacrifice.^  The  eloquent  grandson  of  Karandhama 
(Marutta)  having  conceived  the  idea  of  a  sacrifice  in  his  mind, 
went  to  Vrihaspati  and  addressed  him  thus.^  "O  worshipful 
ascetic,  I  have  intended  to  perform  the  sacrifice  which  thou 
didst  propose  to  me  once  on  a  previous  occasion,  in  accordance 
with  thy  instructions,  and  I  now  desire  to  appoint  thee,*  as 
officiating  priest  at  this  sacrifice,  the  materials  whereof  have 
also  been  collected  by  me.  0  excellent  one,  thou  art  our  family 
priest,  therefore  do  thou  take  those  sacrificial  things  and  per- 
form the  sacrifice  thyself."^ 

Vrihaspati  said, — "0  lord  of  the  earth,  I  do  not  desire  to 
perform  thy  sacrifice,  I  have  been  appointed  as  priest  by  the 
Lord  of  the  gods  (Indra)  and  I  have  promised  to  him  to  act  as 
such."« 

Marutta  said, — ^'Thou  art  our  heriditary  family  priest,  and 
for  this  reason  I  entertain  great  regard  for  thee,  and  I  have 
acquired  the  right  of  being  assisted  at  sacrifices  by  thee,  and 
therefore  it  is  meet  that  thou  shouldst  officiate  as  priest  at  my 
sacrifice."^ 

Vrihaspati  said, — "Having,  O  Marutta,  acted   as   priest    to 
the  Immortals,  how  can  I  act  as  such  to  mortal  men,  and  whe- 
ther thou  dost  depart  hence  or  stay,  I  tell  thee,  I  have    ceased 
to  act  as  priest  to  any  but  the  Immortals.^     O  thou    of  mighty 
arms,  I  am  unable  to  act  as  thy  priest  now.     And  according  to 

[     2     ] 


10  mahabharata;  [Agivamedhikci 

thy  own  dfiaire,  thou  canst  appoint  any  one  as  thy   priest    who 
will  perform  thy  sacrifice."® 

Vyasa  said, — "Thus  told,  king  Marutta  became  confused 
with  shame,  and  while  returning  home  with  his  mind  oppressed 
by  anxiety,  he  met  Narada  on  his  way.^"  And  that  monarch 
on  seeing  the  divine  Rishi  Narada,  stood  before  him  with  due 
salutation,  and  with  his  hands  clasped  together,  and  then 
Narada  addressing  him  thus  said, — 0  royal  sage,  thou  seemest 
to  be  not  well-pleased  in  thy  mind,^^  is  all  well  with  thee, 
where  hast  thou  been,  O  sinless  one,  and  whence  the  cause  of 
this  thy  mental  disquietude  ?^^  And,  O  king,  if  there  be  no 
objection  to  thy  telling  it  to  me,  do  thou,  O  best  of  kings, 
disclose  (the  cause  of  thy  anxiety)  to  me,  so  that,  O  prince,  I 
■may  allay  the  disquietude  of  thy  mind  with  all  my  efforts.*^ 

Vai(;ampayana  continued, — "Thus  addressed  by  the  great 
Rishi  Narada,  king  Marutta  informed  him  of  the  rebuff  he 
•iiad  received  from  his  religious  preceptor.'^* 

Marutta  said, — "Seeking  for  a  priest  to  officiate  at  my 
sacrifice,  I  v/ent  to  that  priest  of  the  Immortals,  Vrihaspati, 
4i\ie  son  of  Angiras,  but  he  did  not  choose  to  accept  my  offer.^^ 
Having  met  with  this  rebuff  from  him,  I  have  no  desire  to  live 
any  longer  now,  for  by  his  abandoning  me  thus,  I  have,  O 
Narada,  become  contaminated  with  sin."^* 

Vyasa  said, —  'Thus  told  by  that  king,  Narada,  O  mighty 
prince,  made  this  reply  to  him  with  words  which  seemed  to 
-revive  that  son  of  Avikshit."^'' 

Narada  said, — "The  virtuous  son  of  Angiras,  Samvarta  by 
-name  is  wandering  over  all  the  quarters  of  the  earth  in  a  naked 
state  to  the  wonder  of  all  creatures  ;^^  do  thou,  0  prince,  go  to 
him,  if  Vrihaspati  does  not  desire  to  officiate  at  thy  sacrifice, 
the  powerful  Samvarta,  if  pleased  with  thee,  will  perform  thy 
sacrifice.^® 

Marutta  said, — "I  feel  as  if  instilled  with  new  life,  by  these 
thy  words,  O  Narada,  but  O  the  best  of  speakers,  do  thou  tell 
me  where  I  can  find  Samvarta,^"  and  how  I  can  remain  by  his 
side,  and  how  I  am  to  act  so  that  he  may  not  abandon  me,  for 
I  do  not  desire  to  live  if  I  meet  with  a  rebuff  from  him  also.'* 
Nur^a  eaid, —  'Desirous   of  seeing    Mthe9wara,  O    prince, 


Tarva.]  acwamedha  parva!  11 

he  wanders  about  at  his  pleasure  in  the  city  of  Varanaai,  ia 
the  garb  of  a  mad  man.^^  And  having  reached  the  gate  of 
that  city,  thou  must  place  a  dead  body  somewhere  near  it,  and 
the  man  who  shall  turn  away  on  seeing  the  corpse,  do  thou 
O  prince,  know  that  man  to  be  Samvarta,^^  and  knowing  him, 
do  thou  follow  his  footsteps  wheresoever  that  powerful  man 
chooses  to  go,  and  finding  him  (at  length)  in  a  lonely  place 
thou  must  seek  his  protection  with  thy  hands  clasped  together 
in  supplication  to  him.^*  And  if  he  enquire  of  thee  as  to  the 
person  who  has  given  thee  the  information  about  his  own  self, 
do  thou  tell  him  that  Narada  has  informed  thee  about  Sam- 
varta.^®  And  if  he  should  ask  thee  to  follow  me,  thou  must 
tell  him  without  any  hesitation,  that  I  have  entered  into  the 
fire.'"'* 

Vyasa  said, — "Having  signified  his  assent    to   the    proposal 
of  Narada,  that  royal    sage   after   duly    worshipping  him,  and 
taking    his    permission,    repaired    to    the    city    of    Varan? si,^^ 
and  having  reached  there,  that  famous  prince   did   as   he   had 
been  told,  and  remembering  the  words  of  Narada,  he   placed  a 
corpse  at  the    gate   of  the   city.-*     And   by   coincidence,  that 
Brahmana  also  entered  the  gate  of  the  city  at  the    same   time. 
Then   on  beholding   the   corpse,  he   suddenly    turned    away.^ 
And  on  seeing  him  turn  back,  that  prince,   the  son  of  Avikshit 
followed  his  footsteps  with  his  hands  clasped  together,  and  with 
the  object  of  receiving  instruction  from  him.^°     And  then  find- 
ing him  in  a  lonely    place,  Samvarta    covered    the    king   with, 
mud  and  ashes  and  phlegm    and    spittle.^^     And    though    thus 
worried  and  oppressed   by    Samvarta,  the   king   followed   that 
sage  with  his  handj  clasped  together  in  supplication   and  trying 
to  appease  him.^^     At  length  overcome  with  fatigue,  and  reach- 
ing the  cool    shade   of  a    sacred    fig  tree    with  many  branches, 
Samvarta  desisted  from  his  course  and  sat  himself  to  rest."^* 


Section  VII. 

Samvarta  said, — "How  hast  thou  come  to  know  me,  and 
who  has  referred  thee  to  me,  do  thou  tell  this  to  me  truly, 
if  thou  wishest  me  to  do  what  is  good  to   thee.^     And   if  thou 


12  MAHABHARATA.  [A^amedhilca 

speak  truly,  thou  shalt  attain  all  the  objects  of  thy  desire,  and 
shouldst  thou  tell  a  lie,  thy  head  shall  be  riven  in  a  hundred 
pieces. 

Marutta  said, — "I  have  been  told  by  Narada,  wandering  on 
his  way,  that  fchou  art  the  son  of  our  family-priest,  and  this 
(information)  has  inclined  my  mind  (towards  thee),  with  ex- 
quisite satisfaction."* 

Samvarta  said, — "Thou  hast  told  this  to  me  truly,  he  (Na- 
rada) knovvs  me  to  be  a  performer  of  sacrifices,  now  tell  me 
where  is  Narada  living  at  present."* 

Marutta  said, — "That  prince  of  celestial  saints  (Narada) 
having  given  me  this  information  about  thee,  and  commended 
me  to  thy  care,  has  entered  into  the  fire."^ 

Vyasa  said, —  'Hearing  these  words  from  the  king  (Marutta) 
Samvarta  was  highly  gratified,  and  he  said  (addressing  Ma- 
rutta). 'I  too  am  quite  able  to  do  all  that.'^  Then,  0  prince, 
that  Brahmana,  raving  like  a  lunatic,  and  repeatedly  scolding 
Marutta  with  rude  words,  again  accosted  him  thus,''  'I  am  afflict- 
ed with  a  cerebral  disorder,  and,  I  always  act  according  to 
the  random  caprices  of  my  own  mind,  why  art  thou  bent  upon 
having  this  sacrifice  performed  by  a  priest  of  such  a  singular 
disposition,^  my  brother  is  able  to  officiate  at  sacrifices,  and  he 
has  gone  over  to  Vasava  (Indra),  and  is  engaged  in  performing 
his  sacrifices,  do  thou  therefore  have  thy  sacrifice  performed  by 
him.^  My  elder  brother  has  forcibly  taken  away  from  me  all 
my  household  goods  and  mystical  gods,  and  sacrificing  clients, 
and  has  now  left  to  me  only  this  physical  body  of  mine,^°  and, 
O  son  of  Avikshit,  as  he  is  worthy  of  all  respect  from  me,  I 
cannot  by  any  means  officiate  at  thy  sacrifice,  unless  with  his 
permission.^^  Thou  must  therefore  go  to  Vrihaspati  first,  and 
taking  his  permission  thou  canst  come  back  to  me,  if  thou  hast 
any  desire  to  perform  a  sacrifice,  and  then  only  shall  I  officiate 
at  thy  sacrifice."^'* 

Marutta  said, — "Do  thou  listen  to  me,  O  Samvarta,  I  did 
go  to  Vrihaspati  first,  but  desiring  the  patronage  of  Vasava, 
he  did  not  wish  to  have  me  as  his  sacrificer.^*  He  said,  'Hav- 
ing secured  the  priesthood  of  the  Immortals,  I  do  not  desire  to 
act  for  mortals,  and,  I  h:\ve  been  forbidden  by  Cakra  (Indra)  to 


Parva.]  acwamedha.  parva.  13 

officiate  at  Marutta's  sacrifice,^*  as  he  told  me  that  Marutta 
having  become  lord  of  the  earth,  was  always  filled  with  a  desire 
to  rival  him.  And  to  this  thy  brother  assented  by  saying  to 
the  Slayer  of  Vala  (Indra),  Be  it  so.'^  Know  thou,  O  best  of 
ascetics,  that  as  he  had  succeeded  in  securing  the  protection 
of  the  Lord  of  the  Celestials,  I  repaired  to  him  with  gratified 
heart,  but  he  did  not  agree  to  act  as  my  priest.^^  And  thus 
repulsed;  I  now  desire  to  spend  all  I  possess,  to  have  this 
sacrifice  performed  by  thee,  and  to  outstrip  Vasava  by  the 
merit  of  thy  good  offices.^^  As  I  have  been  repulsed  by  Vri- 
haspati  for  no  fault  of  mine,  I  have  now  no  desire,  O  Brah- 
man, to  go  to  him  to  seek  his  aid  in  this  sacrifice.''^^ 

Samvarta  said, — "I  can  certainly,  0  king,  accomplish  all 
that  thou  desirest,  if  only  thou  agree  to  do  all  that  I  shall  ask 
thee  to  do,^®  but  I  apprehend  that  Vrihaspati  and  Purandara 
(Indra)  when  they  will  learn  that  I  am  engaged  in  performing 
thy  sacrifice,  will  be  filled  with  wrath,  and  do  all  they  can  to 
injure  thee.^°  Therefore,  do  thou  assure  me  of  thy  stedfastness, 
so  a§  to  ensure  my  coolness  and  constancy,  as  otherwise,  if  I 
am  filled  with  wrath  against  thee,  I  shall  reduce  (destroy)  thee 
and  thy  kindred  to  ashes."^^ 

Marutta  said, — "If  ever  I  forsake  thee,  may  I  never  attain 
the  blessed  regions  as  long  as  the  mountains  shall  exist,  and 
the  thousand- rayed  sun  continue  to  emit  heat,^^  if  I  forsake 
thee,  may  I  never  attain  true  wisdom,  and  remain  for  ever 
addicted  to  worldly  (material)  pursuits."^^ 

Samvarta  said, — "Listen,  O  son  of  Avikshit,  excellent  as  is 
the  bent  of  thy  mind  to  perform  this  act,  so  too,  O  king,  have 
I  in  my  mind  the  ability  to  perform  the  sacrifice,^*  I  tell  thee, 
O  king,  that  thy  good  things  will  become  imperishable,  and 
that  thou  shalt  lord  it  over  Cakra  and  the  Celestials  with  Gan- 
dharvas."^^  For  myself,  I  have  no  desire  to  amass  wealth  or 
sacrificial  presents,  I  shall  only  do  what  is  disagreeable  to  both 
Indra  and  my  brother.^®  I  shall  certainly  make  thee  attain 
equality  with  Cakra,  and  I  tell  thee  truly  that  I  shall  do  what 
is  agreeable  to  thee."^^ 


[A^iuamedhikcc- 


Section  VIII. 


Saravarfca  said, — "There  is  a  peak  named  Munjaban  on  the 
summits  of  the  Himalaya  mountains,  where  the  adorable  Lord 
of  Uma  (Mahadeva)  is  constantly  engaged  in  austere  devo- 
tional exercises.*  There  the  mighty  and  worshipful  god  of 
great  puissance,  accompanied  by  his  consort  Uma,  and  armed 
with  his  trident,  and  surrounded  by  wild  goblins  of  many 
sorts,  pursuing  his  random  wish  or  fancy,  constantly  resides  in 
the  shade  of  giant  forest  trees,  or  in  the  caves,  or  on  the 
rugged  peaks  of  the  great  mountain.^*^  And  there  the  Rudras, 
the  Saddhyas,  the  Vi^wedevas,  the  Vasus,  Yama,  Varuna,  and 
Kuvera  with  all  his  attendants,*  and  the  spirits  and  goblins, 
and  the  two  Agwins,  the  Gandharvas,  the  Apsarasas,  the 
Yakshas,  as  also  the  celestial  sages,®  the  Sun-gods,  as  well  as  the 
gods  presiding  over  the  winds,  and  evil  spirits  of  all  sorts,  wor- 
ship the  high-souled  lord  of  Uma,  possessed  of  diverse  charac- 
teristics.' And  there,  O  king,  the  adorable  god,  sports  wiih 
the  wild  and  playful  followers  of  Kuvera,  possessed  of  weird  and 
ghastly  appearances.^  Glowing  with  its  own  splendour,  that 
mountain  looks  resplendent  as  the  morning  sun.^  And  no 
creature  with  his  natural  eyes  made  of  flesh,  can  ever  ascertain 
its  shape  or  configuration,  and  neither  heat  nor  cold  prevails 
there,  nor  doth  the  sun  shine  or  the  winds  blow.^  And,  0  king 
neither  doth  senility,  nor  hunger,  nor  thirst,  nor  death  nor 
fear  afflict  any  one  at  that  place.^°  And  O  foremost  of  con- 
querors, on  all  sides  of  that  mountain,  there  exist  mines  of 
gold,  resplendent  as  the  rays  of  the  sun.  And,  O  king,  the 
attendants  of  Kuvera,  desirous  of  doing  good  to  him,  protect 
these  mines  of  gold  from  intruders,  with  uplifted  arms."  Hie 
thee  thither,  and  appease  that  adorable  god  who  is  known 
by  the  names  of  Sarva,  Bedha,*='  Rudra,  Citikantha,  Surupa, 
Suvarcha,  Kapardi,  Karala,  Haryyaksha,  Varada,"  Tryak- 
sha,  Pushnodantabhid,  Vamana,  Civa,  Yamya,  Avyaktarupa, 
Sadvritta,  Cankara,"  Kkshemya,  Harikecja,  Sthanu,  Puru- 
sha.  Hirinetra,  Munda,  Krisha,  Uttarana,"  Bhaskara,  Sutirtha, 
Devadeva,  Ranha,  Ushnishi,  Suvaktra,  Sahasraksha,  Midh- 
van/«  Giri.;a,  Pra,9anta,  Yata,  Chiravasa,  Yilwadanda,  Siddha 


Farva.]  acwamedha  parva?  15 

Sarvadandadhara,*'  Mriga,  Yyadha,  Mahan,  Dhanega,  Bhava, 
Vara,  Somavaktra,  Siddhamantra,  Chakshu,^^  Hiranyavahu, 
Ugra,  Dikpati,  Lelihana,  Goshtha,  Shiddhamantra,  Vrishnu, 
Pa9upati,  Bhutapati,^'  Vrisha,  Matribhakta,  Seiiani,  Madhya- 
ma,^°  Sruvahasfca,  Yati,  Dhanwi,  Bhargava,  Aja,"°  Krishna- 
netra,  Virupaksha,  Tikshnadanshtra,  Tikshna,  VaiQwaiiaramu- 
kha,^^  Mahadyuti,  Ananga,  Sarva,  Dikpati,  Bilohita,  Dipta 
Diptaksha,  Mahauja,'^'^  Vasuretas,  Suvapu,  Prithu,  Krittivasa,^^ 
Kapalmali,  Suvamamukuta,  Mahadeva,  Krishna,  Tryamvaka 
Anagha,^*  Krodhaiia,  Nri9aT)sa,  Mridu,  Vahusali,  Dandi,  Tap- 
tatapa,  Akrurakarma,  Sahasra^ira,  Sahasra-charana,  Swadha- 
swarupa,  Vahu-rupa,  Danshtri,^^  Pinaki,  Mahadeva,  Maha- 
yogi,  Avyaya,  Tri9ulahasta,  Varada,  Tryamvaka,  Bhuvane- 
9wara,-^  Tripuraghna,  Trinayana,  TriIoke9a,  Mahanja,  Sarva- 
bhuta-prabhava,  Sarvabhuta-dharana,  Dharanidhara,^''  l9ana, 
Cankara,  Sarva,  Civa,  Vi9we9wara,  Bhava,  Uraapati,  Pa9u- 
pati,  Vi9\varupa,  Mahe9wara,'^^  Virupaksha,  Da9abhuja,  Vri- 
shavadhwaja,  Ugra,  Sthanu,  Civa,  Raudra,  Sarva,  Giri9a, 
l9wara.-"  Sitikantha,  Aja,  Cukra,  Prithu,  Prithuhara,  Vara, 
Vi9warupa,  Virupaksha,  Vahurupa,  Umapati,^"  Anapganga- 
hara,  Hara,  Caranya,  Mahadeva,  Chaturmukha.^^  There  bow- 
ing unto  that  deity,  must  thou  crave  his  protection.  And 
thus,  O  prince,  making  thy  submission  to  that  high-souled 
Mahadeva  of  great  energy,  shalt  thou  acquire  that  gold.^^  And 
the  men  who  go  there  thus,  succeed  in  obtaining  the  gold. 
Thus  instructed,  Marutta,  the  son  of  Karandhama,  did  as  he 
was  advised.^^  And  made  superhuman  arrangements  for  the 
performance  of  his  sacrifice.  And  artisans  manufactured  vessels 
of  gold  for  that  sacrifice.^*  And  Vrihaspati  too,  hearing  of  the 
prosperity  of  Marutta,  eclipsing  that  of  the  gods,  became  greatly 
grieved  at  heart,^^  and  distressed  at  the  thought  that  his  rival 
Samvarta  should  become  prosperous,  became  sick  at  heart,  and 
the  glow  of  his  complexion  left  him,  and  his  frame  became 
emaciated.^^  And  when  the  Lord  of  the  gods  came  to  know 
that  Vrihaspati  was  much  aggrieved,  he  went  to  him  attended 
by  the  Immortals  and  addressed  him  thus."*^ 


[Agwiir^edhikct 

Section  IX. 

Indra  said, — "Dost  thou,  O  Vrihaspati,  sleep  in  peace,  and 
are  thy  servants  agreeable  to  thee,  dost  thou  seek  the  welfare 
of  the  gods,  and  do  the  gods  O  Brahmana,  protect  thee  i"^ 

Vrihaspati  said, — "I  do  sleep  in  peace,  in  iny  bed,  O  Lord 
of  the  gods,  and  my  servants  are  to  my  liking,  and  I  alwava 
seek  the  welfare  of  the  gods,  and  they  cherish  me  well."^ 

Indra.  said, — "Whence  then  is  this  pain,  mental  or  physical, 
and  why  art  thou  pale  and  altered  in  appearance  (complexion) 
at  present,  tell  me,  O  Brahmana,  who  those  people  are,  who 
have  caused  thee  pain,  so  that  I  may  kill  them  all."^ 

Vrihaspati  said, — "0  Indra,  I  have  heard  that  Marutta  will 
perform  a  great  sacrifice  at  which  exquisite  presents  will  be 
given  by  him  (to  Brahmanas)  and  that  at  his  sacrifice  Sam- 
varta  will  act  as  the  officiating  priest,  and  therefore  do  I  desire 
that  he  may  not  officiate  as  priest  at  that  sacrifice."* 

Indra  said, — 'Thou,  0  Brahmana,  hast  attained  all  the 
objects  of  thy  desire  when  thou  hast  become  the  excellent 
priest  of  the  gods,  versed  in  all  the  sacred  hymns,  and  hast  over 
readied  the  influence  of  death  and  dotage,  what  can  Sam- 
varta  do  to  thee  now  ?"^ 

Vrihaspati  said, —  "Prosperity  of  a  rival  is  always  painful  to 
one's  feelings,  and  for  this  reason  too,  thou  dost  with  thy  atten- 
dant gods  persecute  the  Asuras  with  their  kith  and  kin,  and  kill 
the  most  prosperous  among  them  f  hence,  O  Lord  of  the  gods, 
am  I  changed  in  appearance  at  the  thought  that  my  rival  is 
prospering,  therefore,  O  Indra,  do  thou,  by  all  means,  restrain 
Samvarta  and  king  Marutta."^ 

Indra  turning  to  Agni  said, — "Do  thou,  O  Jataveda,  follow- 
ing my  direction,  go  to  king  Marutta  to  present  Vrihaspati  to 
him,  and  say  unto  him  that  this  Vrihaspati  will  officiate  at 
his  sacrifice  and  make  him  immortal."® 

Agni  said, — "I  shall  presently,  0  adorable  one,  repair  thi- 
ther as  thy  messenger,  to  present  Vrihaspati  to  king  Marutta  ; 
and  to  mike  Indra's  words  true,  and  to  shew  respect  to  Vrihas- 
pati, Agni  departed."** 

Vyd.>iii  said, — "Then  the   high-so  uled    lire-god    went    on    his 


Parva.]  acwamediia  parva.  If 

errand,  devastating  all  the  forests  and  trees,  like  unto  the 
mighty  wind,  roaring  and  revolving  at  random  at  the  end  of  the 
.winter  season."''" 

Marutta  said, — "Behold  !  I  find  the  fire-god  come  in  his  own 
emhodiment,  this  day,  therefore  do  thou,  O  Muni,  offer  him 
a  seat  and  water,  and  a  cow,  and  water  for  washing  the  feet.^^ 

Agni  said, — "I  accept  thy  offerings  of  water,  seat,  and 
water  for  washing  the  feet,  0  sinless  one,  do  thou  know  me  as 
the  messenger  of  Indra,  come  to  thee,  in  accordance  with  his 
directions."^^ 

Marutta  said,— "0  Fire-god,  is  the  glorious  Lord  of  the 
Celestials  happy,  and  is  he  pleased  with  us,  and  are  the  other 
gods  loyal  to  hi -n?  Do  thou  enlighten  me  duly  on  all  these 
points.^^ 

Agni  said,— "0  lord  of  the  earth,  Cakra  is  perfectly  happy, 
he  is  pleased  with  thee,  and  wishes  to  make  thee  free  from 
senility,  and  all  the  other  gods  are  loyal  to  him,  do  thou, 
O  king,  listen  to  the  message  of  the  Lord  of  the  Celestials.^* 
And  the  object  for  which  he  has  sent  me  to  thee  is  to  presenb 
Vrihaspati  to  Marutta,  O  prince,  let  this  priest  (of  the  Celes- 
tials) perform  thy  sacrifice,  and  make  thee,  who  art  only  a 
mortal,  attain  immortality."^^ 

Marutta  said, — "This  twije-born  Brahmana  Samvartta  will 
perform  my  sacrifice,  and  I  pray  to  Vrihaspati,  that  he  having 
acted  as  priest  to  Mahendra  (Indra)  it  does  not  look  well  for 
him  now  to  act  as  priest  to  mortal  men."^® 

Agni  said,— "If  this  Vrihaspati  officiate  as  thy  priest,  then' 
shalt  thou  by  the  blessings  of  Devaraja  (Indra^  attain  the 
highest  region  in  the  celestial  mansion  and  attaining  fame 
shalt  thou  certainly  conquer  the  heavenly  region.^^  And,  O 
lord  of  men,  if  \'riha=pati  act  as  thy  priest,  thou  shalt  be  able 
to  conquer  all  the  regions  inhabited  by  men,  and  the  heavenly 
regions,  and  all  the  highest  regions  created  by  Prajapati  and 
even  the  entire  kingdom  of  the  gods.  '^^ 

Samvarta  said, — "Thou  must  never  come  again  thus  to  pre- 
sent Vrihaspaai  to  Marutta  ;  for   know,    0    Pavaka,  (Agni)    if 
thou  dost,  I  losing  my    temper,  will  burn  thee    with  my  fierce 
evil  e^-es." 

[     3     ] 


18  mahabharataI  [A^ivamedhika 

Vyasa  said, — "Then  Agni  apprehending  destruction  by  fire, 
nnd  trambliiig  like  the  leaves  of  the  Agwattha  tree  {Ficus 
religiosa),  returned  to  the  gods,  and  the  high-souled  Cakra 
seeing  that  carrier  of  oblrti^ns  (Agni)  in  the  company  of 
Vrihaspati  said  as  follows  :""" 

Indra  said, — "Thou  O  Jataveda  (Agni)  didst  go  to  present 
Vrihaspati  to  Marutta  according  to  my  direction,  now  what 
'did  that  sacrificing  king  say  unto  thee  and  did  he  accept  my 
■  message  ?^* 

Agni  said, — "Thy  message  was  not  acceptable  by  Marutta 
and  when  urged  by  me,  he  clasping  the  hands  of  Vrihaspati, 
repeatedly  said,  that  Samvarta  would  act  as  his  priest."-  And 
•he  also  observed  that  he  did  not  desire  to  attain  the  worldly 
and  the  heavenly  regions,  and  all  the  highest  regions  of  Praja- 
pati,  and  that  if  he  were  so  minded,  he  would  accept  the 
-terms  of  Indra."'^ 

Indra  said, — "Do  thou  go  back  to  that  king  and  meeting 
him,  tell  him  these  words  of  mine,  full  of  significance,  and  if 
■he  obey  them  not,  I  shall  strike  him  with  my  thunderbolt."* 

Agni  said, — "Let  this  king  of  the  Gandharvas,  repair  thi- 
•ther  as  thy  messenger,  O  Vasava,  for,  I  am  afraid  to  go  thi- 
ther myself.  Know,  O  Cakra,  that  highly  incensed  Samvarta 
addicted  to  ascetic  practices,  told  me  these  words  in  a  rage."^ 
'I  shall  burn  thee  with  my  fierce  evil  eyes  if  thou  on  any  account 
come  again  here  to  present  Vrihaspati  to  king  Marutta.'  "'® 

Cakra  said, — "O  Jataveda,  it  is  thou  who  dost  burn  all 
•other  things  and  there  is  none  else  who  can  reduce  thee  to 
•ashes,  all  the  world  is  afraid  to  come  in  contact  with  thee,  O 
carrier  of  oblations,  these  words  of  thine  are  worthy  of  no 
credence.  "^'' 

Agni  said, — "Thou,  0  Cakra,  hast  encompassed  the  -domi- 
nion of  the  heaven  and  the  earth  and  the  firmament  by  the 
might  of  thine  own  arms,  but  even  thus  how  could  Vritra  (of 
old)  wrest  from  thee  the  sovereignty  of  the  celestial  regions  ?"^^ 
Indra  said, — "I  can  reduce  my  foes  to  submisson  and  can 
even  reduce  the  size  of  a  mountain  to  an  atom,  if  I  will  it. 
But,  O  Vahni,  as  I  do  not  accept  the  libation  of  Soma  drink 
i-f  oSfared  by  a  foe,  and  as  I  do  n-ot  strike   the   weak    with    my 


Farva.]  acwamedha  parya^  19 

thunderbolfc  (Vritra  seemed  to  triumph  over  me  for  a  time.) 
But  who  among  mortals  can  live  in  peace  by  creating  feud  with 
me.^^  I  have  banished  the  Kalakeyas  to  the  earth,  and  re- 
moved the  Danavas  from  heaven,  and  have  terminated  the  exr 
istence  of  Prahlada  in  heaven,  can  there  be  any  man  who  can 
live  in  peace  by  provoking  my  enmity."^" 

Agni  said, — "Dost   thou,  O   Mahendra,  remember   that   in 
olden  times  when  the  sage  Chyavana  officiated  at  the    sacrifice 
of  Caryati    with   the    twin    gods  A9wins,   and   himself  appro- 
priated the  Soma  offering  alone,  thou  wert   filled    with    wrath, 
and  when  bent  upon  preventing  Caryati's  sacrifice,^^  thou  didst 
violently  strike  Chyavana   v/ith    thy    thunderbolt,   that    Brah- 
mana,  Q  Purandara,  giving    way   to  passion,  was   able  by  the 
power  of  his  devotions  to  seize  and    hold    fast   thy    hand    with 
thy  thunderbolt  in  it.^^     And  in   a   rage,  he    again   created    a 
terrible  looking  enemy  of  thine,  the  Asura  named  Mada  assum- 
ing all  shapes,  on  beholding  whom  thou  didst  shut    thine    eyes 
with  fear,''^  whose  one  huge  jaw  was  placed  on  earth,  and  the 
other  extended  to  the   celestial  regions,  and  who   looked    terri- 
ble with  his  thousand  sharp  teeth   extending   over   a   hundred 
Yojanas,^*  and  had  four  prominent  ones  thick  a  set,  and   shin- 
ing like  a  pillar   of  silver,  and    extending   over   two   hundred 
Yojanas.     And  when  grinding  his  teeth  he  pursued   thee    with 
his  terrible  and  uplifted  pike  with   the   object  of  killing  thee,^^ 
thou  on  beholding  that  terrible    monster,  presented    a    (pitiful) 
spectacle  to  all   the    bystanders.     Then,  O    slayer    of  Danavas, 
overcome  with  fear  of  the  monster,  with  thy    hands  clasped  in 
supplication,  thou  didst  seek  the  protection  of  the  great  sage."* 
The  might  of  Brahmanas,  O  Cakra,  is  greater  than  that  of  ths 
Kshatriyas,  none   are    more    powerful    than     Brahmanas   and 
knowing  duly,  as  I  do,  the  power  of  Brahmanas,  I  do  not,   0 
Cakra,  desire  to  come  in  conflict  with  Samvarta."^^ 


Section  X. 


Indra  said,— "Even  so  it  is,  the  might  of  Brahmanas  is 
great  and  there  are  none  more  powerful  than  Brahmanas,  but 
I  can  never  bear  with  equanimity  the    insolent   pride   of  Avi- 


20  HAUABHARATA.  [AewaYiiedhiko. 

kshita's  son,  and  so  shall  I  smite  him  with  my  thunderbolt* 
Therefore,  O  Dhritarashtra,  do  thou  according  to  my  direction 
repair  to  king  Marutta  attended  by  Sainvarta,  and  deliver  this 
message  to  him — 'do  thou  0  prince  accept  Vrihaspati  as  thy  * 
spiritual  preceptor,  as  otherwise,  I  shall  strike  thee  with  my 
terrific  thunderbolt.' "" 

Vyasa  said, — "Then  Dhritarashtra  betook  himself  to  that 
monarch's  court  and  delivered  this  message  to  him  from 
Vasava."^ 

Dhritarashtra  said, — "0  lord  of  men  know  that  I  am  Dhri- 
tarashtra the  Gandharva,  come  here  with  the  object  of  deliver- 
ing to  thee  the  message  of  Indra,  do  thou,  0  liin  among 
kings  listen  to  the  words  which  the  high-souled  lord  of  all  the 
worlds  meant  for  thee,* — that  one  of  incomprehensible  achieve- 
ments (Indra)  only  said  this  much, — 'do  thou  accept  Vrihas- 
pati as  thy  officiating  priest  for  the  sacrifice,  or  if  thou  do  not 
comply  with  my  request,  I  shall  strike  thee  with  my  terrific 
thunderbolt.'  "^ 

Marutta  said, — 'Thou,  O  Purandara,  the  Vigwadevas,  the 
Vasus  and  the  A^wins  ye  all  know,  that  in  this  world  there  is 
no  escape  from  the  consequences  of  playing  false  to  a  friend, 
it  is  a  great  sin  like  unto  that  of  murdering  a  Brahmana.^ 
Let  Vrihaspati  (therefore)  officiate  as  priest  to  that  Mahendra 
the  supreme  Deva  (god),  the  highest  one  wielding  the  thunder- 
bolt, and  0  prince,  Samvarta  will  act  as  my  priest,  as  neither 
his  (Tndra's)  words,  nor  thine  commend  themselves  to  me."^ 

The  Gandharva  said, — "Do  thou  0  lion  among  princes,  lis- 
ten to  the  terrible  war-cry,  of  Vasava  roaring  in  the  heavens, 
assuredly  and  openly  will  Mahendra  hurl  his  thunderbolt  at 
thee,  do  thou  therefore  be-think  thyself  of  thy  good,  for  this  is 
the  time  to  do  it."^ 

Vyasa  said, — "Thus  accosted  by  Dhritarashtra,  and  hearing 
the  roar  of  howling  Vtlsava,  the  king  communicated  this  in- 
telligence to  Samvarta  stcdfast  in  devotion  and  the  highest  of 
all  virtuous  men.'"^ 

Marutta  said, — "Verily  this  rain-cloud  floating  in  the  air 
indicates  that  Indra  must  be  near  at  present,  therefore,  O 
prince  of  Brahmanas,  I  seek  shelter  from  Lhce,  do  thou    0  best 


Farva.]  acwamedha.  parva.  21 

of  Bralimanas  remove  this  fear  of  Iiidra  from  niy  mind.'*'  The 
Wielder  of  the  thunderbolt  is  coming  encompassing  the  ten 
directions  of  space  with  his  terrible  and  superhuman  refulgeiice 
and  my  assistants  at  this  sacrificial  assembly  have  been  over- 
come with  fright.''- 

Samvarta  said, — "0  lion  among  Icings,  thy  fear  of  Cakra 
will  soon  be  dispelled,  and  I  shall  soon  remove  this  terrible 
pain  by  means  of  my  magic  lore  (incantatioji),  be  calm  and 
have  no  fear  of  being  overpowered  by  Indra.'"  Thou  hast 
nothing  to  fear  from  the  god  of  a  hundred  sacrifices,  I  shall 
use  my  staying  charms,  0  king,  and  the  weapons  of  all  the 
gods  will  avail  them  not.-^^  Let  the  lightning  flash  in  all 
the  directions  of  space,  and  the  winds  entering  into  the  clouds 
pour  down  the  showers  amid  the  forests,  and  the  waters  deluge 
the  heavens  and  the  flashes  of  lightning  that  are  seen  will 
avail  not,  thou  hast  nothing  to  fear,'*  let  Yasava  pour  down 
the  rains  and  plat  his  terrific  thunderbolt  where  he  will,  float- 
ing among  the  watery  masses  (clouds)  for  thy  destruction,  for 
the  god  Vahni  (Agni)  will  protect  thee  in  every  way,  and 
make  thee  attain  all  the  objects  of  thy  desire."'^ 

Marutta  stid, — "This  appalling  crash  of  the  thunderbolt  to- 
gether with  the  howling  of  the  v.'inds,  seem  terrible  to  my  ears 
and  my  heart  is  afflicted  again  and  again,  O  Brahmana,  and 
my  peace  of  mind  is  gone  at  present." 

Samvarta  said, — "O  king,  the  fear  in  thy  mind  from  this 
terrible  thunderbolt  will  leave  thee  presently.  I  shall  dispel 
the  thunder  by  the  aid  of  the  winds,  and  seting  aside  all  fear 
from  thy  mind,  do  thou  accept  a  boon  from  me  according  to 
thy  heart's  desire,  and  I  shall  accomplish  it  for  thee."'^ 

Marutta  said, — "I  desire,  0  Brahmana,  that  Indra  all  of  a 
sudden  should  come  in  person  at  this  sacrifice,  and  accept  the 
oblation  offered  to  him,  and  that  all  the  other  gods  also  come 
and  take  their  appointed  shares  of  the  offerings  and  accept  the 
libations  of  Soma  offered  to  them."'^ 

Samvarta  said, — "I  have,  by  the  power  of  my  incantations 
attracted  Indra  in  person  to  this  sacrifice.  Behold,  0  monarch 
Indra  coming  with  his  horses,  and  worshipped  by  the  other 
gods  hastening  to  this  sacrifice."" 


22  MAHABHARATA.  [Agwcimedhikcc 

Then  the  Lord  of  the  Devas  attended  by  the  other  gods 
and  riding  in  his  chariot  drawn  b}'  the  most  excellent  steeds, 
approached  the  sacrificial  altar  of  that  son  of  Avikshit  and 
drank  the  Soma  libations  of  that  unrivalled  monarch.^"  And 
king  Marutta  with  his  priest  rose  to  receive  Indra  coming  with 
the  host  of  gods  and  well-pleased  in  mind,  he  welcomed  the 
lord  of  the  Devas  with  due  and  foremost  honors  according  to 
the  Castras,"^ 

Samvarta  said, — "Welcome  to  tliee,  O  Indra,  by  thy  pre- 
sence here,  O  learned  one,  this  sacrifice  has  been    made   grand, 

0  slayer  of  Vala  and  Vritra,  do  thou  again  quaff  this  Soma 
juice  produced  by  me  today ."-- 

Marutta  said, — "Do  thou  look  with  kindness  upon  me,  I 
bow  unto  thee,  O  Indra,  by  thy  presence,  my  sacrifice  has 
been  perfected,  and  my  life  too  blessed  with  good  results.  O 
Surendra,  this  excellent  Brahmana,  the  younger  brother  of 
Vrihaspati  is  engaged  in  performing  my  sacrifices."^^ 

Indra  said, — '"I  know  thy  priest,  this  highly  energetic  as- 
cetic, the  younger  brother   of  Vrihaspati,   at    whose   invitation 

1  have  come  to  this  sacrifice,  I  am,  O  monarch,  well-pleased 
with  thee  and  my  resentment  against  thee  hath  been  des- 
troyed."-* 

Samvarta  said, — "If,  0  prince  of  the  Devas,  thou  art  pleas- 
ed with  us,  do  thou  thyself  give  all  the  directions  for  this 
sacrifice,  and  0  Surendra,  thyself  ordain  the  sacrificial  por- 
tions (for  the  gods),  so  that  O  god,  all  the  world  may  know 
that  it  hath  been  done  by  thee."-^ 

Vyasa  said, —  'Thus  accosted  by  the  son  of  Angira,  Cakra 
himself  gave  directions  to  all  the  gods  to  erect  the  hall  of 
assembly,  and  a  thousand  well-furnished  excellent  rooms  looking 
grand  as  in  a  picture,"^  and  speedily  to  complete  the  staircase 
massive  and  durable,  for  the  ascent  of  the  Gandharvas  and 
Apsarasas  and  to  furnish  that  portion  of  the  sacrilicial  ground 
reserved  for  the  dance  of  the  Apsarasas,  like  unto  the  palace 
of  Indra  in  the  heaven."^  O  king,  thus  directed,  the  re- 
nowned dwellers  of  heaven  speedily  fulfilled  the  directions  of 
Cakra.  And  then,  O  king,  Indra  well-pleased  and  adored, 
thus  said  to  king   Marutta/^— 0   prince,  by   associating   with 


Farva.]  ACWAJIEDHA  PARVA."  23 

thee  at  this  sacrifice,  thine  ancestors  who  have  gone  before 
thee,  as  well  as  the  other  gods  have  been  highly  gratified  and 
accepted  the  oblations  offered  by  thee.^^  And  now,  O  king, 
let  the  foremost  of  regenerate  beings  offer  on  the  sacrificial 
altar  a  red  bull  appertaining  to  the  Fire-god  and  a  secred 
and  duly  consecrated  blue  bull  with  a  variegated  skin,  ap- 
pertaining to  the  Vi9wedevas.^°  Then,  O  king,  the  sacrificial 
ceremony  grew  in  splendour,  wherein  the  gods  themselves 
collected  the  food,  and  Cakra  the  lord  of  the  gods,  possessed 
of  horses,  and  worshipped  by  the  Brahmanas,  became  an 
assistant  at  the  sacrifice.^^  And  then  the  high-souled  Sam- 
varta  ascending  the  altar,  and  looking  radiant  as  the  second 
embodiment  of  the  blazing  fire,  loudly  addressing  the  gods 
with  complaisance,  offered  oblations  of  clarified  butter  to  the 
fire  with  incantation  of  the  sacred  hymns.^^  And  then  the 
slayer  of  Vala  first  drank  the  Soma  juice,  and  then  the  assem- 
bly of  other  gods  who  drank  Soma,  and  then  in  happiness 
and  with  the  king's  permission  they  returned  home  well-pleas- 
ed and  delighted.^^  Then  that  monarch,  the  slayer  of  his 
enemies,  with  a  delighted  heart,  placed  heaps  of  gold  on 
diverse  spots,  and  distributing  the  immense  wealth  to  the 
Brahmanas,  he  looked  glorious  like  Kuvera  the  god  of  wealth.^* 
And  with  a  buoyant  heart,  the  king  filled  his  treasury  with 
different  kinds  of  wealth,  and  with  the  permission  of  his  spiri- 
tual preceptor,  he  returned  (to  his  kingdom)  and  continued  to 
rule  the  entire  realm  extending  to  the  borders  of  the  sea.^^  So 
virtuous  in  this  world  was  that  king,  at  whose  sacrifice  such 
an  enormous  quantity  of  gold  was  collected,  and  now,  O 
prince,  thou  must  collect  that  gold  and  worshipping  the  gods 
with  due  rites,  do  thou  perform  this  sacrifice."^^ 

Vai9ampayana  continued, — "Then  the  Pandava  prince  Yu- 
dhishthira  was  delighted  on  hearing  this  speech  of  the  son  of 
Satyavati  (Vyasa),  and  desirous  of  performing  his  sacrifice 
with  those  riches,  he  held  repeated  consultations  with  his 
ministers."^^ 


[A^wamcdhika 


Section  XI. 


Vaicampayfina  aiid. — "Whe7i  Yyasa  of  wonderful  achieve- 
ments h-vi  con  iliided  his  .spee(3h  to  the  king,  the  hig^ily-puis- 
sant  son  of  Yasuilevt  (Krishna)  also  addressed  him.  Knowing 
the  kin«',  the  .son  of  i^rir.hfi,  aflHicted  in  mind,  and  bereft  of  his 
relatives  and  kinsmen  slain  in  battle,  and  appearing  crest 
fillen  like  t'ue  sun  darkeiie>i  by  eclipse,  or  fire  smothered  by 
sm  )ke,  tiiat  prop  of  the  Vrishni  race  (Krishna),  comf(n'ting  the 
SOI  of  Dharma,  essa3  ed  to  address  him  thus."^"^ 

Vasudeva  said, — "■All  crookedness   of  heart  leads  to    destruc- 
tion (perdition  ?)     and  all    rectitude    leads    to    Brahma,    (spiri- 
tual excellence).     This  and  this  only  is  the  aim    and    object    of 
all  true  wisdom,  what  can  mental  discractiou  do    (to    one    who 
un  lerstands  this)  1*     Thy   Karma    has  not  yet  been  annihilated 
nor  hive  thy  enemies  been    subjugated,  for  thou    dost    not    yet 
know  the    enemies    that    are    .still    lurking    within    thiiie    own 
flesh. ^     I  shall  (therefore)  relate  to  thee    truly  as    I  have  heard 
it,  the  story  of  the  war  of  Indra  with  Vritra  as  it  took    place.® 
In  ancient  times  the  Pritliivi  (earth),  0    king,  was  encomposs- 
ed  bv  Vritra,  and  by    this    abstraction    of  earthly    matter    the 
seat  of  all  o«ior,  there  arose    bad    odors    on    all    sides,  and    the 
Performer  of  a  hundred  sacrifices  (Indra),  being  much    enraged 
by   this    act,  hurled    his    tliunberbolt  at  Vritra.'"^     And   being 
deeplv  wounded  by    the    thunderbolt    of  mighty    Indra,  Vritra 
entcrevi  into  the  (vvaters),  and  by  doing  .so,  he    destroyed    their 
pi'operty.^     The  waters  being  seized  by  Vritra,  their  liquid  pro- 
perty left  them.     At  this   Indra    became    highly    enraged    and 
again    smote    him    with    his    thunderbolt.-'^     And  he    (Vritra) 
smitten  by  the  thunderbolt  by  the  most  powerful  Indra    betojk 
himself  to  the  J  voti  (luminous  matter)   and  abstracted    its    in- 
herent property.*'     The  luminous  matter  being  overwhelmed  by 
Vritra  and  its  property,  color  and  form  being  thereby  lost,^'''  the 
wrathful  Indra   again    hurled    his    thunderbolt    at    him.     And 
thus  wounded  again  by  Indra  of  immeasurable   power,"  Vritra 
entered  all  on  a  sudden  into    the    Vayu    (ga.seous    matter,  and 
thereafter  nnide  away  with  its    inherent  property.'*     And    this 
matter  being  overpowered  by  Vritra    and    its   property,   touch 


P'arva.]  ACWAMEDHA  PARYA."  25 

being  lost.  Indra  became  again  filled  with  wrath  and  flung 
his  thunderbolt  at  him.  And  wounded  therein  by  the  mighty 
(Indra),  he  overwhelmed  the  Aka^a  (ether),  and  took  away 
its  inherent  property,  and  the  Akaca  being  overwhelmed  by 
Vritra,  and  its  property,  sound,  being  destroyed,  the  god  of  a 
hundred  sacrifices  highly  incensaed,  again  smote  him  with  his 
thunderbolt.^^"^®  And  thus  smitten  by  the  mighty  Indra,  he 
suddenly  entered  into  his  (Cakra's)  body,  and  took  away  its 
essential  attributes.^''  And  overtaken  by  Vritra,  he  was  filled 
with  great  illusion.  And,  0  venerable  sir,  the  mightiest  of 
Bharata's  race,^®  we  have  heard  that  Va^ishtha  comforted  Indra 
(when  he  was  thus  afflicted)  and  that  the  god  of  a  hundred 
sacrifices  slew  Vritra  in  his  body  by  means  of  his  invisible 
thunderbolt,  and  know,  O  prince,  that  this  religious  mystery 
was  recited  by  Oakra  to  the  great  sages,  and  they  in  turn  told 
it  to  me."° 


Section  XII. 

Vasudeva  said, — "There  are  two  kinds  of  ailments,  physical 
and  mental.  They  are  produced  by  the  mutual  action  of  the 
body  and  mind  on  each  other,  and  they  never  arise  without! 
the  interaction  of  the  two.^  The  ailment  that  is  produced  in 
the  body,  is  called  the  physical  ailment,  and  that  which  has  its 
seat  in  the  mind,  is  known  as  the  mental  ailment.'^  The  cold, 
the  warm  (phlegm  and  bile)  as  well  as  the  windy  humours,  O 
kin.>-,  are  the  essential  transformations  generated  in  the  physioal 
body,  and  when  these  humours  are  evenly  distributed,  and  are 
present  in  due  proportions,  they  are  said  to  be  symptomatic  of 
good  health.^  The  warm  humour  is  acted  upon  (allayed) 
by  the  cold,  and  the  cold  by  the  warm.  And  Sattwa,  Rajas, 
and  Tamas  are  the  attributes  of  the  soul,*  and  it  is  said  by 
the  learned,  that  their  presence  in  due  proportions,  indicates 
health  (or  the  mind).  But  if  any  of  the  three  preponderate, 
some  remedy  is  enjoined  (to  restore  the  equilibrium.)^  Happi- 
ness is  overcome  by  sorrow,  and  sorrow  by  pleasure.  Some 
people  while  afflicted  by  sorrow,  desire  to  recall  (past)  happi- 
ness, while  others,  while  in  the  enjoyment  of  happiness,   desire 

[     *     ] 


2G  mahabharata!  [AgwamedhiJca 

to  recall  past  sorrow.*     But  thou,  0  son  of  Kunti,  dost  neither 
desire  to  recall  thy  sorrows  nor  thy  happiness,    what    else   dost 
thou  desire  to  recall  barring  this  delusion    of  sorrow.     Or,    per- 
chance, 0  son  of  Pritha,   it  is   thy    innate   nature,''  by    which 
thou  art   at   present   overpowered.     Thou   dost    not   desire    to 
recall  to  thy  mind  the  painful  sight  of  Krishna  standing  in   the 
hall  of  assembly  with  only  one  piece  of  cloth  to  cover  her  body, 
and  while  she  was  in  her  menses  and  in  the  presence  of  all   the 
Panda vas.     And  it  is  not  meet  that  thou   shouldst   brood    over 
thy  departure  from  the  city,  and  thy  exile  with  the  hide  of  the 
antelope  for  thy  robe,  and  thy  wanderings  in   the   great   forest, 
nor  shouldst  thou  recall  to  thy  mind  the   affliction    from    Jata- 
sura,  the  fight  with  Chitrasena,  and  thy  troubles  from  the  Sain- 
dhavas.^'^*     Nor  it  is  proper,  O   son   of  Pritha,  and    conqueror 
of  thy  foes,  that  thou  shouldst  recall  the  incident   of  Kichaka's 
kicking  Draupadi,  during   the   period   of  thy    exile    passed   in 
absolute  concealment,^-  nor  the   incidents   of  the   fight    which 
took   place   between   thyself  and   Drona   and   Bhishma.     The 
time  has  now  arrived,  when  thou  must  fight  the    battle    which 
each  must  fight   single   handed    with    his    mind.^^     Therefore, 
0  chief  of  Bharata's  race,  thou  must  now  prepare  to  carry  the 
struggle  against  thy  mind,  and  by  dint  of  abstraction    and  the 
merit  of  thine  own  Karma,  thou    must   reach    the    other   side 
(overcome)  of  the    mysterious  and  unintelligible   (mind).^*     In 
this  war  there  will  be  no  need  for  any  missiles  nor  for  friends  nor 
attendants.     The  battle  which  is  to  be  fought  alone  and    single 
handed  has   now  arrived  for  thee.^®     And  if  vanquished  in  this 
struggle,  thou  shalt  find  thyself  in  the    most    wretched    plight, 
and  O   son   of  Kunti,   knowing  this,  and    acting   accordingly, 
shalt  thou  attain  success.^^     And  knowing  this  wisdom    and  the 
destiny    of  all   creatures,    and   following   the    conduct    of  thy 
ancestors,  do  thou  duly  administer  thy  kingdom." 


Section  XIII. 

Vasudeva  said, — "0  scion  of  Bharata's  race,  salvation  is 
not  attained  by  foregoing  the  external  things  (like  kingdom 
&ic),  it  is  only  attained  by  giving  up  things    which   pander    to 


Parva.]  acwamedha  parva.'  27 

the  flesh  (body). ^  The  virtue  and  happiness  which  are  attainable 
by  the  person  who  has  renounced  only  the  external  objects,  but 
who  is  at  the  sametime  engrossed  by  passions  and  weakness  of 
the  flesh,  let  these  be  the  portion  of  our  enemies.^  The  word 
with  two  letters  is  Mrityu  (death  of  the  soul  or  perdition),  and 
the  word  with  three  letters  is  Cacjwata  Brahman,  or  the  eternal 
spirit.  The  consciousness  that  this  or  that  thing  is  mine,  or 
tbe  state  of  being  addicted  to  worldly  objects  is  Mrityu  and  the 
absence  of  that  feeling  is  Ca9watam.^  And  these  two,  Brahman 
and  Mrityu,  O  king,  have  their  seats  in  the  souls  of  all  crea- 
tures, and  remaining  unseen,  they,  without  doubt,  rage  war  with 
each  other.*  And  if,  O  Bharata,  it  be  true  that  no  creature  is 
ever  destroyed,  then  one  doth  not  make  oneself  guilty  of  the 
death  of  a  creature  by  piercing  (destroying)  its  body.^  What 
matters  the  world  to  a  man,  if  having  acquired  the  sovereignty 
of  the  whole  earth  with  its  mobile  and  immobile  creation,  he 
does  not  become  attached  to  it,  or  engrossed  in  its  enjoy- 
ment.® But  the  man  who  having  renounced  the  world,  has 
taken  to  the  life  of  the  recluse  in  the  forest,  living  on  wild 
roots  and  edibles,  if  such  a  man,  O  son  of  Pritha,  has  a  crav- 
ing for  the  good  things  of  the  world,  and  is  addicted  to  them,, 
he  may  be  said  to  bear  Mrityu  (death)  in  his  mouth.''  Do 
thou,  0  Bharata,  watch  and  observe  the  character  of  thy 
external  and  internal  enemies,  (by  means  of  thy  spiritual 
vision).  And  the  man  who  is  able  to  perceive  the  nature  of 
the  eternal  reality  is  able  to  overreach  the  influence  of  the 
great  fear  (perdition).®  Men  do  not  look  with  approbation 
upon  the  conduct  of  those  who  are  engrossed  in  worldly  de- 
sires, and  there  is  no  act  without  having  a  desire  (at  its  root) 
and  all  (Kama)  desires  are,  as  it  were,  the  limbs  (offshoots)  of 
the  mind.  Therefore,  wise  men  knowing  this,  subjugate  their 
•  desires.  The  Yogi  who  holds  communion  with  the  Supreme 
Spirit,  knows  Yoga  to  be  the  perfect  way  (to  salvation)  by  reason 
of  the  practices  of  his  many  former  births.  And  remembering 
that,  what  the  soul  desires,  is  not  conducive  of  piety  and  virtue, 
but  that  the  repression  of  the  desires  is  at  the  root  of  all  true 
virtue,  such  men  do  not  engage  in  the  practice  of  charity, 
Yedic  learning,  asceticism,  Vedic  rites  whose  object   is  attain- 


28  MAHABHARATA.  [AgwamedhiJcco. 

ment    of    worldly   prosperity,    ceremonies,    sacrifices,   religious 
rules  and  meditation,  with  the  motive  of  securing  any   advan- 
tage thereby. ^"^^     In  illustration  of  thi«  truth,  the  sages  versed 
in  ancient  lore,  recite    these    Gathas   called   by    the    name   of 
Kamagita,  do  thou   0    Yudhishthira,  listen    to   the   recital   of 
them  in  detail.^'     (Kama  says)  No  creature  is  able  to   destroy 
me  without  resorting  to  the  proper    methods   {viz.,  subjugation 
of  all  desires  and  practice  of  Yoga  &c.)^^     If  a    man    knowing, 
my  power,  strive  to  destroy  me   by    muttering    prayers   &c.,  I 
prevail  over  him  by  deluding  him    with   the   belief  that    I    am 
the  subjective  ego  within    him.     If  he  wish  to  destroy    me   by 
means  of  sacrifices  with  many  presents,^*   I  deceive  him  by   ap- 
pearing in  his  mind  as  a  most    virtuous    creature    amongst    the. 
mobile  creation,  and   if  he    wish    to    annihilate    me   by    mas- 
tering the  Vedas   and  Vedangas,  I  overreach  him   by    seeming 
to  his  mind  to   be   the   soul    of  virtue   amongjst   the   immobile, 
creation.-^^     And  if  the  man  whose  strength  lies  in  truth,  desire, 
to  overcome  me  by  patience,^**  I  apj)ear   to    him   as   his    mind, 
and  thus  he  does  not  perceive  my  existence,  and  if  the  man   of 
austere  religious  practices,  desire  to  destroy    me   by    means   of 
asceticism,^^  I  appear  in  the   guise  of  asceticism    iu    his    mind,, 
and  thus  he  is  prevented  from   knowing   me,  and    the    man    of 
learning,-^®  who  with  the  object  of  attaining  salvation  desires  to 
destroy    me,  I  frolic   and    laugh   in    the    face   of  such   a    man 
intent   on   salvation.      I    am   the    everlastius:  one    without   a 
compeer,  whom  no   creature   can    kill   or   desti-oy.^'^     For  this- 
reason  thou  too,  0  prince,  divert  thy  desires  (Kama)  to  virtue, 
so  that,  by  this  means,  thou  mayst  attain  what  is  well  for  thee."'* 
Do  thou  therefore  make  preparations  for   the   due   performance 
of  the  horse-sacrifice    with    presents,  and    various   other   sacri- 
fices of  great  splendour,  and  accompanied  with  presents.-^     Let 
not   therefore   grief  overpower    thee   again,  on    beholding    thy 
friends  lying  slain  on  the  battle-field.     Thou  canst  not  see   the 
men   slain    in    this   battle   alive   again  ."'■^     Therefore   shouldst 
thou  perform  magnificent  sacrifices  with  presents,  so  that    thou 
mayst  attain  fame  in  this    world,  and   reach    the   perfect    way 
(hereafter).-^ 


Parva.] 

Section  XIV. 

Vai9ampa3^ana    said,— "With  such   speeches    as   these,    was 
the  royal  saint  Yudhishthira,  bereft  of  his  friends,  consoled   by 
those  sages  of  great  ascetic    merits.^     And  0  monarch,  that  lord 
of  men  exhorted  by  the   worshipful   Vishtara^raba    himself,  and 
by  Dwaipayana    (Vyasa),  Krishna,  Devasthana,  Narada,  Bhi- 
ma,  Nakula,  Krishna    (Draupadi),    Sahadeva,  and    the    sharp- 
witted  Vijaya,  as  well  as  by  other  great    men,  and    Brahmanas 
versed  in  the  Castras,  became  relieved    of  all    mental    affliction 
and  sorrow  arising  from  the  death  of  his  dear  relations.""*     And 
that  monarch  Yudhishthira  after  performing  the  obsequial  cere- 
monies of  his  departed  friends,  and  honoring  the  Bnlhmanas  and 
Devas  (gods),  brought  the  kingdom  of  the    earth  with  its  girdle 
of  oceans,  under  his  sway.^     And   that    prince    of  Kuru's   race 
having  regained  his  kingdom,    with  a  tranquil    mind,   thus   ad- 
dressed Vyasa,  Narada  and  the  other  sages  who  were  present.^ — 
I  have  been  comforted  by  the    words   of  so   great,  ancient    and 
aged  saints  as  yourselves,   and  I  have  now  no   cause  left  for  the 
least  affliction.'^  And  likewise,  I  have  attained  great  wealth,  with 
which  I  may  Avorship  the  gods,  therefore,  with  your   assistance, 
I  shall  now  perform  the   sacrifice.^     O    the   best   of  regenerate 
brings,  we  have  heard  that  those  (Himalayan)   regions    are  full 
of  wonders,  therefore,    O    Brahmana,    saint    and    grandsire    do 
thou  so  ordain  that  under  thy  protection   we  may   safely    reach 
the  Himalaya  mountains,^  the  performance  of  my  sacrifice  being 
entirely  within    thy    control,  and    then    the    adorable   celestial 
saint  Narada  and    Devasthana   have   also    addressed    exquisite 
and  well-meaning    words  for    our    well    being.^^     No    unlucky 
man  in  times  of  great    tribulation    and    distress,  has    ever    the 
good    fortune    to    secure    the    services   of  such    preceptors   and 
friends   approved    of  all   virtuous    men.^^     Thus   addressed   by 
the  king,  those   great    saints,  bidding    the    king    and    Krishna 
and  Arjuna   to   repair    to   the    Himalayan  regions,^^  then    and 
there  vanished  in  the  presence  of  the  assembled  multitude,  and 
the  king,  the  lordly  son  of  Dharma,  then   seated    himself  there 
for  a  while. ^^     And  the  Pandavas  then    in    consequence    of  the 
death  of  Bhishma,   were  engaged  in  performing  his  funeral  cere- 


so  MAHABUARATA.  [AcwamedhilM^ 

monies.  And  their  time,  while  thus  engaged,  seemed  too  long  in 
passing,^*  and  performing  the  last  rites  to  the  mortal  remains  of 
Bhishma,  Karjia  and  other  foremost  Kauravas,  they  gave  away- 
large  presents   to    Brahraanas.     And   then    the   foremost   des- 
cendant  of  Kuru,'''  again    performed    with    Dhritarashtra   the 
funeral  rites   (of  the  heroes  slain  in  battle),  and   having   given 
away  immense  wealth  to  the  Brahmanas,  the   Panda va   chief  ^* 
with  Dhritarashtra  in  advance,  made  his  entry  into  the    city  of 
Hastina  Nagar,  and    consoling   his   lordly    uncle,  possessed   of 
eyes  of  wisdom,'^^  that  virtuous  prince  continued  to   administer 
the  earth  with  his  brothers.  ^^ 


Section  XV. 

Janamejaya  said,— '0  the  best   of  regenerate   beings,  when 
the  Pandavas    had    reconquered    and    pacified    their    kingdom, . 
what  did  the  two  warriors,  Vasudeva  and  Dhananjaya  do  ?^ 

Vaicampayana  said,— '0  lord   of  the   earth,  Vasudeva   and 
Dhananjaya  were  highly  pleased  when  the    Pandavas  had    suc- 
ceeded in  regaining  and  pacifying    their   dominions,^  and    they 
deported  themselves  with    great   satisfaction,    like   unto   Indra 
and  his  consort  in  the  celestial  regions,  and    amidst  picturesque' 
woodland    sceneries,  and    tablelands    of  mountains,   and  sacred 
places   of  pilgrimage,   and  lakes  and  rivers,  they  travelled  with 
great  pleasure  like  the   two   Agwins   in    the    Nandana   garden 
of  Indra.'*'*     And,  0  Bharata,  the  hi^h-souled  Krishna  and  the 
son    of    Pandu    (Dhananjaya)    entering    the    beautiful   hall    of 
assembly  at  Indraprastha,  whiled    away    their   time   in    great 
merriment.^     And  there,  O  princo,  they    passed  their   time   in 
recounting  the  stirring  'ucidents  of  the  war,  and  the  sufferings 
of  their  past  lives."     And  those  two  high-souled  ancient   sages, 
glad  at  heart,  recited  the   genealogy  of  the    races  of  saints  and 
gods.''     Then  Kecjava,  knowing  the  full  import    of  all    matters, 
addressed  Partha  in  a  sweet    and  beautiful   speech  of  excellent 
style  and  import.^     And  then  Janarddana    comforted  the  son  of 
Pritha  afflicted   by    the   death    of  his   sons,  and    thousands   of 
other  relatives."     And  he  of  great  ascetic    merit   and   knowing 
the  science  of  all  things  duly  consoling  him,  rested  for  a   while, 


Parva.]  acwamedha  parva.'  SI 

as  if  a  great  burden  had  been  removed  from  his  own  person.^*^ 
Then  Govinda  (Krishna)  consoling  Arjuna  with  sweet  speech 
addressed  these  well-reasoned  words  to  him.^^ 

Vasudeva    said, — '0   Arjuna,  the    terror   of  thine    enemies, 
this  wnole  earth  has  been  conquered  by    the   king,  the   son   of 
Dharma,   relying  on  the  power  of  thy  arms.^^     And  0  the  best 
of  men,  the  virtuous  king  Yudhishthira  now  enjoys  the   sover- 
■eignty  of  the  earth  without  a  rival,  by  the  might  of  Bhimasena 
and  the  twin  brothers.^^     0  thou  who  knowest   what   virtue  is, 
it  was  by  righteousness  alone,  that  the  king  has   been   able   to 
regain  his  kingdom  free  from  all  enemies  (thorns),   and   it    was 
by  the  action  of  righteousness,  that  king  Suyodhana  has    been 
killed  in  battle,^*  and,  0  son  of  Pritha  and  pillar  of  the    Kuru 
race,  the  wicked  sons  of  Dhritarashtra,  a\aricious,  always  rude 
in  speech,  and   bent    upon    an  unrighteous  course  of  conduct,^^ 
having  been  exterminated  with   their   followers,  the    king,  the 
son  of  Dharma  and  lord   of  the   earth,  now   peaceably   enjovs 
the  entire  kingdom  of  the  earth  with  thy  aid,^^  and  I  too  O  son 
of  Pandu,  have  been  pleasantly    wliiling  away    my  time  in  thy 
company,  amidst    woodland  scenes.^''     0    terror   of  thine   ene- 
mies, what  more  need  I    tell    thee,  but    that    where    thou    and 
Pritha,  and    the    king,  the    son    of  Dharma,  and    the    mighty 
Bhimasena  and  the  two  sons  of  Madri  are,  there  am  I  attracted 
with  exquisite   delight.^^     0  descendant  of  Kuru,  in   these  de- 
lightful and  sacred    and   heaven-like   halls   of  assembly,  a  long 
time  hath  fleetted   away  in  thy    company    without    my    seeing 
Vasudeva,  Valadeva  and  other   leaders  of  the  Vrishni  race.^^"^** 
And  now  I  am   desirous   of  repairing    to   the    city   of  Dwara- 
vati.     Do  thou  therefore,   0    most   valorous   of  men,  assent   to 
my  departure.^^    When  king  Yudhishthira  was   smitten  heavi- 
ly with  affliction,  I  with  Bhishma,  have  recited  to   him    many 
appropriate  legends  suited  to  the    occasion  with  a  vew   of  assu- 
aging his  grief,  and  the  pliant  and  high-minded    Yudhishthira, 
though  our  sovereign,  and  versed  in  all  lore,  paid   due  heed   to 
our  words.^^     That  son  of  Dharma  honors  truth,  and  is  grateful 
and  righteous,  therefore  will    his    virtue,  and    good   sense    and 
the   stability    of  his   power  always  endure."^"^*     And   now,    O 
Arjuna,  if  it  pleases  thee,  do    thou    go   to    that   high    minded 


32  MAHABHARATA."  [Aciucimedhika 

prince  and  tell  him  of  my  intention  to  depart  from  this  place.'^'^ 
For,  0   thou    of  mighty    arms   even    if  death   coraeth  to    me, 
I    am    unwilling    to    do    anything    that      may    displease    him, 
leaveing  alone  my  going  to  the  city  of  Dwarrivati."*     0    son    of 
Pritha,  and  descendant  of  Kuru,  I  now  tell   thee    truly    desir- 
ing to  do  only  what  is  good  and  agreeable    to   thee,   and    there 
can  be  nothing  equivocal  in  it  in  any  way.  that    the    necessity 
for  my  staying   here    no    longer    exists,  when    0    Arjuna   that 
monarch,  the  son  of  Dhritarashtra    hath    been    slain    with    his 
armies    and    attendants,""^^"-^  and  the  earth,   my  friend,  with  its 
oirdle  of  seas,  and  its  mountains  and  woods  and  forests,  and  the 
kingdom   of  the    Kuru    king    filled    with    various   gems,  have 
passed   under    the    sway    of  that   wise   son    of  Dharma.     And 
O  foremost  prince  of  Bharata's  race,   may  that    virtuous   prince 
administer    the    entire    kingdom    of    the    earth    in     righteous- 
j^g,g  2y-3o  j^,-,(j  ^vitii  the    respect    and    approbation    of  numerous 
high-souled  Siddhas,  and    having    his   praises   always   extolled 
by  the  court  heralds.=^^     Do  thou,  0    chieftain    of  Kuru's   race, 
accompany    me    to-day    to     the    presence     of    the    king,    the 
great  aggrandiser    of  the    Kuru    race,  and    sound    him    of  my 
intended  return    to   Dwaraka.^^     As   Yudhishthira    the   high- 
souled  Id'ig  of  the  Kurus  always  commands  my    love    and   res- 
pect, I  have,  0  son  of  Pritha,   placed    this    my    body    and    all 
the  wealth  that  I  have  in    my    house,  at    his   disposal.^^'     And 
O  prince  Partha  (son    of  Pritha)    when    this    earth    has    come 
under  thy  sway  and    that   of  the    worshipful    Yudhishthira    of 
excellent  character,  there  no  longer   remains  any    necessity  for 
my  staying  here  except  for  my  affection  for  thee.^*  And  0  mon- 
arch, when  the    re-doubtable  Arjuna  had  been  thus  accosted  by 
the  noble-hearted  J anarddana,  he,  shewing  all    the    honors  due 
to  him,  sorrowfully  replied  by  merely  saying  'be  it  so.'^s 

Section  XVI. 

Janamejaya  said,— 'When  the  high-souled  Kec,ava  and  Ar- 
juna after  slaying  their  enemies  repaired  to  the  assembly  rooms 
what   conversation,    0    regenerate    one,    took    place   between 

them  ''' 


Parva.]  acwamedha  parva.'  53 

CAnugita  Parva.  ) 

Vaigampayana  said, — "The  son  of  Pritha  (Arjuna),  having 
recovered  his  own  kingdom,  joyously  spent  his  time,  without 
doing  anything  else,  in  the  company  of  Krishna,  his  heart 
filled  with  delight,  in  that  palace  of  celestial  beauty.^  One 
day,  those  two  listlessly  proceeded  to  a  particular  part  of  the 
palace  that  looked,  0  king,  like  a  veritable  portion  of  Heaven, 
Themselves  filled  with  delight,  they  were  then  surrounded  by 
their  relatives  and  attendants.^  Pandu's  son  Arjuna,  filled 
with  joy  in  the  company  of  Krishna,  surveyed  that  delightful 
mansion,  and  then  addressed  his  companion,  saying, — '0  mighty 
armed  one,  thy  greatness  became  known  to  me  upon  the 
approach  of  the  battle.*  0  son  of  Devaki,  thy  form  also,  as  the 
Lord  of  the  universe,  then  became  known  to  me  !^  What  thy 
holy  self  said  unto  me  at  that  time,  G  Kegava,  through 
aifection,  has  all  been  forgotten  by  me,  O  chief  of  men,  in 
consequence  of  the  fickleness  of  my  mind  !®  Eepeatedly, 
however,  have  I  been  curious  on  the  subject  of  those  truths. 
Thou,  again,  O  Madhava,  wilt  repair  to  Dwaraka  soon  !'  "'' 

Vai^ampayana  continued, — "Thus  addressed  by  him,  Krishna 
of  mighty  energy,  that  foremost  of  speakers,  embraced  Phal- 
guna  and  replied  unto  him  as  follows.* 

"Vasudeva  said, — 'I  made  thee  listen  to  truths  that  are 
regarded  as  mysteries.  I  imparted  to  thee  truths  that  are 
eternal.  Verily,  I  discoursed  to  thee  on  Religion  in  its  true 
form  and  on  all  the  eternal  regions.^  It  is  exceedingly  dis- 
agreeable to  me  to  learn  that  thou  didst  not,  from  folly, 
receive  what  I  imparted.  The  recollection  of  all  that  I  told 
thee  on  that  occasion  will  not  come  to  me  now.^*'  Without 
doubt,  0  son  of  Pandu,  thou  art  destitute  of  faith  and  thy 
understanding  is  not  good.  It  is  impossible  for  me,  0  Dhanan- 
jaya,  to  repeat,  in  detail,  all  that  I  said  on  that  occasion.^* 
That  religion  (about  which  I  discoursed  to  thee  then)  is  more 
than  sufficient  for  understanding  Brahma.  I  cannot  discourse 
on  it  again  in  detail.^^  I  discoursed  to  thee  on  Supreme 
Brahma,  having  concentrated  myself  in  Yoga.  I  shall  now, 
however,  recite  to  tKee  an  old  history  uf  on  the  same  topic.^* 
O    foremost    of  all   persons  observant   of  duty,  listen  to  every- 

[     5     ] 


34  MAHABHARATA.'  [Anur/itcC 

thing  I  now  say,  so  that,  with  an  understanding  adapted  to  my 
teaching,  thou  mayst  succeed  in  attaining  to  the  highest  end  !^* 
0  chastiser  of  foes,  on  one  occasion,  a  Brahmana  came  to  us 
from  the  regions  of  Heaven.  Of  irresistible  energy,  he  came 
from  the  regions  of  the  Grandsire.  He  was  duly  reverenced  by 
us.^^  Listen,  O  son  of  Pritha,  without  yielding  to  scruples 
of  any  kind,  to  what  he,  O  chief  of  Bharata's  race,  said,  in 
answer  to  our  enquiries,  agreeably  to  heavenly  forms  !'^'' 

'The  Brahmana  said, — That  which  thou  askest  me,  O 
Krishna,  connected  with  the  religion  of  Moksha  (Emancipa- 
tion), led  by  thy  compassion  for  all  creatures  (and  not  for  thy 
own  good), — that,  indeed,  which  destroys  all  delusion, — 0  thou 
that  art  possessed  of  supreme  puissance,*^^  I  shall  now  tell 
thee  duly,  0  slayer  of  Madhu  !  Do  thou  listen  with  concen- 
trated attention  as  I  discourse  to  thee,  O  Madhava  !^^  A 
Brahmana  of  the  name  of  Ka9yapa,  possessed  of  penances  and 
the  foremost  of  all  persons  conversant  with  duties,  came  to  a 
certain  other  Brahmana  who  had  become  conversant  with  all 
the  mysteries  of  religion. i*^^  Indeed,  the  latter  had  mastered 
all  the  knowledge  which  the  scriptures  teach  respecting  the 
departure  and  reappearance  of  beings  and  possessed  tha,t  direct 
knowledge  of  all  things  which  Yoga  gives.  He  was  well 
skilled  in  the  truths  of  all  topics  relating  to  the  world.  He 
had  mastered  the  truth  about  pleasure  and  pain."°  He  knew 
the  truth  about  birth  and  death,  and  understood  the  dis- 
tinctions between  merit  .and  demerit.  He  was  a  beholder  of 
the  ends  attained  to  by  embodied  creatures  high  and  low  in 
consequence  of  their  acts."^  He  lived  like  one  emancipated 
from  the  world.  Crowned  with  ascetic  success  and  possessed 
of  perfect  tranquillity  of  soul,  he  had  all  his  senses  under 
complete  control.  He  seemed  to  blaze  with  the  resplendence 
of  Brahma  and  capable  of  going  everywhere  at  will.  He  knew 
the  science  of  disappearing  at  will  from  before  the    eyes  of  all. 


*  'Bhiitanam  &c.,'  is    explained    by    Nilakantha   as    'no  swasya,'  and 
the  vocative  'vibho'  is  taken  as  'Paramatnian.' — T. 

t  •Agatagamam'  implies,  as  explained  by  the   Commentator,  'prapLa- 
^a^tarahasya  m,'~T. 


Parva.]  acwamedha  parva.  35 

He  used  to  rove  in  the  company  of  invisible  Siddhas  and  celes- 
tial musicians.  He  used  to  sit  and  converse  with  them  on 
some  spot  retired  from  the  bnstle  of  humanity.  He  was  as 
unattached  to  all  things  as  the  wind.  Ka9yapa  having  heard 
of  him  truly,  desired  to  see  him.  Possessed  of  intelligence, 
tiat  foremost  of  all  Brahman  as  approached  the  sage.^^"**  Him- 
self possessed  of  penances,  Ka^yapa,  moved  by  the  desire  of 
acquiring  merit,  fell,  with  a  rapt  heart,  at  the  feet  of  the  sage 
when  he  had  seen  all  those  wonderful  attributes.^^  Filled 
with  wonder  at  the  sight  of  those  extraordinary  accomplishments, 
Ka^yapa  began  to  wait  upon  that  foremost  of  all  Brahmanas, 
with  the  dutiful  reverence  of  a  disciple  waiting  upon  his  pre- 
ceptor and  succeeded  in  propitiating  hira.^®     By    his   devotion, 

0  scorcher  of  foes,  rendering  to  him  the  obedience  due  from 
a  disciple  to  a  preceptor,  Ka9yapa  gratified  that  Brahmana 
who  possessed  all  these  accomplishments  and  was  endued,  be- 
sides, with  scriptural  learning  and  excellent  conduct.^^  Gratified 
with  KaQvapa,  the  Brahmana  one  day  addressed  him  cheerfully 
and  spoke  as  follows,  with  an  eye  to  the  highest  success.  Listen 
to  those  words,  0  Janarddana,  as  I  repeat  them  !^^ 

"  ' — The  ascetic  crowned  with  success  said, — By  diverse 
acts,  0  son,  as  also  by  the  aid  of  merit,  mortal  creatures 
attain  to  diverse  ends  here  and  residence  in  Heaven.^^  No- 
where is  the  highest  happiness  ;  nowhere  can  residence  be  eter- 
nal. There  are  repeated  falls  from  the  highest  regions  acquir- 
ed with  such  sorrow.^"  In  consequence  of  my  indulgence  in 
sin,  I  had  to  attain  to  diverse  miserable  and  inauspicious  ends, 
filled  as  I  was  with  lust  and  wrath,  and  deluded  by  cupidity.^^ 

1  have  repeatedly  undergone  death  and  rebirth.  I  have  eaten 
diverse  kinds  of  food,  I  have  sucked  at  diverse  breasts.^^  I  have 
seen  diverse  kinds  of  mothers,  and  diverse  fathers  dissimilar  to 
one  another.  Diverse  kinds  of  happiness  have  been  mine  and 
diverse  kinds  of  misery,  0  sinless  one  !^'  On  diverse  occasions 
have  I  been  separated  from  what  was  agreeable  and  united 
with  what  was  disagreeable.  Having  earned  wealth  with  great 
toil  I  have  had  to  put  up  with  its  loss.^*  Insults  and  excessioA 
misery  I  have  received  from  king  and  relatives.  Mental  and 
physical  pain,  of  great  severity,  have    been   mine.^^    Humilia- 


S6  MAHABHARATA.  [AnUf/Uct 

tions  I  have  undergone,  and  death  and  imTniirement^  under 
circumstances  of  great  severity.  Falls  into  Hell  have  been 
mine,  and  great  tortures  in  the  domains  of  Yama.^®  Decre- 
pitude and  diseases  have  repeatedly  assailed  me,  and  cala- 
mities, as  frequent,  in  copious  measure.  In  this  world  I  have 
repeatedly  undergone  all  those  afflictions  that  flow  from  a 
perception  of  all  pairs  of  opposites.^^  After  all  this,  one  day, 
overwhelmed  with  sorrow,  blank  despair  came  upon  me.  I 
took  refuge  in  the  Formless.  Afflicted  as  I  was  with  great 
distress,  I  gave  up  the  world  with  all  its  joys  and  sorrows.*^® 
Understanding  then  this  path,  I  exercised  myself  in  it  in  this 
world.  Afterwards,  through  ^tranquillity  of  soul,  I  attained 
to  this  success  that  thou  seest.'^^  I  shall  not  have  to  come  to 
this  world  again  (after  my  departure  hence).  Verily,  till 
I  attain  to  absorption  into  eternal  Brahma,'  till,  in  fact,  the 
final  dissolution  of  the  universe,  I  shall  look  on  those  happy 
ends  that  will  be  mine  and  on  those  beings  that, constitute 
this  universe.^***  Having  acquired  this  excellent  success, 
I  shall,  after  departing  from  this  world,  proceed  to  what 
is  above  it  {i.  e.,  Satyaloka)  and  thence  to  what  is  higher 
(i.  e.,  obsorption  into  Brahma).*^  Verily,  I  shall  attain  to 
the  condition,  which  is  un manifest;  of  Brahma.  Let  no 
doubt  be  thine  as  regards  this.  O  scorcher  of  foes,  I  shall  not. 
return  to  this  world  of  mortal  creatures.*^  O  thou  of  great 
wisdom,  I  have  become  gratified  with  thee.  Tell  me  what 
I  shall  do  for  thee  !  The  time  has  come  for  the  accomplish- 
ment of  that  purpose  for  which  thou  hast  come  hither.** 
Verily,  I  know  that  object  for  which  thou  hast  sought  me. 
I  shall  soon  depart  from  this  world.  Hence  it  is  that  I  have 
given  thee  this  hint.**     O  thou  of  great  wisdom  and  experience, 


sam 


*  'Niriikara9ntena'   is   explained   by    Nilakantha  as    'Asamprajnata- 
i\adlu-san)adhigamya     Bialnnabhavacritena,'      implying     reliance   on 

Erahraa  by  having  recourse  to  Sarafullii  or  a  suspension   of  all  functions 

of  both  body  and  mind  (through  Yoga)   and  arrival  at  that   state  which 

is  one  of  perfect  unconsciousness.' — T. 

t  The  dissolution  here  spoken   of  is  the   Mahapralaya   and   not  the 

Khanda  or  Avantara   Pralayas.     Till  then,  the  sage  will   look   upon  all 

beingsj  i^  ^,  their  repeated  misrations. — T. 


Farva.]  ACWAMEDHA.  PARTA.  37 

I  have  been  highly  gratified  with  thee  for  thy  behaviour.  Do 
thou  question  me  !  I  shall  discourse  on  what  is  beneficial  to 
thee,  agreeably  to  thy  desirfe.*^  I  think  thy  intelligence  is 
great.  Indeed,  I  applaud  it  much,  for  it  was  with  the  aid  of 
that  intelligence  that  thou  wert  able  to  recognise  me.  Surely, 
O  Kacjyapa,  thou  art  possessed  of  great  intelligence. — '  "*' 


Section  XVII. 

"Vasudeva  said, — 'Touching  the  feet  of  that  sage,  the  Brah- 
mana  asked  him  some  questions  that  were  exceedingly  diffi- 
cult to  answer.  That  foremost  of  all  righteous  persons  then 
discoursed  on  those  duties  that  were  referred  to.^ 

•"Ka^yapa  said, — How  does  the  body  dissolve  away,  and 
how  is  another  acquired  ?  How  does  one  become  emancipated, 
after  passing  through  a  repeated  round  of  painful  rebirths?* 
Enjoying  Prakriti  for  sometime,  how  does  Jiva  cast  off  the 
particular  body  (which  Prakriti  gives)  ?  How  does  Jiva,  freed 
from  the  body,  attain  to  what  is  different  from  it  (viz.,  Brah- 
ma ?*  How  does  a  human  being  enjoy  (and  endure  the  fruits 
of  )  the  good  and  bad  acts  done  by  him  ?  Where  do  the  acts 
exist  of  one  that  is  devoid  of  body  ?* — * 

"  'The  Brahmana  said, — Thus  urged  by  Ka^yapa,  the 
emancipated  sage  answered  those  questions  one  after  another. 
Do  thou  listen  to  me,  0  scion  of  the  Vrishni  race,  as  I  recite 
to  thee  the  answers  he  made.^ 

"  ' — The  Emancipated  sage  said, — Upon  the  exhaustion  of 
those   acts   capable    of  prolonging   life  and   bringing   on  fame 


*  The  Commentator  explains  that  altogether  seven  questions  are 
asked.  The  first  is  about  the-  dissolution  of  the  body.  The  second 
relates  to  the  manner  of  re-acquiring  a  body.  The  third  has  reference 
to  the  manner  in  which  rebirth  may  be  avoided.  The  fourth  relates  to 
the  causes  that  operate  for  giving  a  body  to  Jiva.  By  'Prakriti'  ia 
meant  Nature  or  that  Ne-science  which  is  the  cause  of  body.  The  fifth 
relates  to  the  Anyat  or  Param,  viz  ,  how  final  Emancipation  or  absorp- 
tion into  Brahma  takes  place.  The  sixth  pertains  to  the  manner  in 
which  the  fruits  of  acts  are  enjoyed  or  endured.  The  seventh  enquires 
after  the  way  in  vrhich  acts  attach  to  Jiva  even  ^vhen  devoid  of 
a  body,— T, 


3S  MAHABHARATA.  [Anugitd 

which  are  done  in    a  particular   body    that    Jiva  assumes,"    the 
embodied  Jiva,  with  the  span    of  his  life    shortened,  begins    to 
do  acts  hostile  to  life  and  health.     On  the  approach  of  destruc- 
tion, his  understanding  turns   away    from   the   proper   course/ 
The  man  of  uncleansed  soul,  after   even    a   correct    apprehen- 
sion of  his  constitution  and  strength  and  of  the  season  of  both 
his  own  life  and  of  the  year,  begins  to  eat  at  irregular  intervals 
and  to  eat  such  food  as  is  hostile  to    him.*^     At    such    a    time 
he  indulges  in    practices    that   are    exceedingly    harmful.     He 
sometimes  eats  excessively  and    sometimes   abstains   altogether 
from  food.^     He  eats  bad    food  or  bad  meat  or  takes  bad  drinks, 
or  food  that    has   been    made  up    of  ingredients   incompatable 
with  one  another.     He  eats  food  that  is  heavy  in    excess  of  the 
measure  that  is  beneficial,  or  before  the    food  previously  taken 
has  been  digested.^"     He    indulges    in    physical    excercise  and 
sexual  pleasure  in  excess  of  the  due  measure,  or  through  evidity 
for  work,  suppresses  the  urgings  of  his  corporeal  organism  even 
when  they  become   pronounced.^^     Or,  he   takes   food   that   is 
very  juicy,  or  indulges  in  sleep  during  daytime.     Food  that    is 
not   properly    digested,  of  itself  excites   the  faults,  when    the 
time    comes.f^^     From  such    excitement    of  the    faults   in    his 
body,  he    gets   disease  ending  in  death  itself.     Sometimes   the 
person  engages  in  perverse  or  unnatural  acts  like    hanging  (for 
bringing  about  his  death)."     Through,  these    causes   the    living 

*  'Kala'  here  means  both  the  season  of  the  year  and  the  age  of  the 
person.  Food  t^at  is  beneficial  in  summer  is  not  so  in  winter,  or  that 
which  is  beneficial  in  youth  is  otherwise  at  old  age.  All  the  texts  that 
I  have  seen  have  'viditwa'  and  not  'aviditwa'  which  Telang  takes  in  his 
version  for  the  "sacred  Books  of  the  East.''  'Kala'  is  always  interpreted 
by  the  Commentators  of  Charaka  as  refering  to  either  period  of  life  or 
period  of  the  year.  This,  as  well  as  the  following  verses,  relate  to  the 
laws  of  health  as  expounded  by  Charaka — T. 

t  The  faults  arc  three,  vh.,  Wind,  Bile,  and  Phlegm.  When  exist- 
ing in  a  state  of  harmony,  they  produce  health.  When  one  is  excited 
or  two,  or  all,  indisposition  sets  in.  They  are  called  'dosha'  or  faults, 
because  of  their  liability  to  be  excited  and  produce  disease.  Telang,  not 
suspecting  that  the  whole  passage  is  a  reproduction  of  a  passage  in  the 
ancient  work  edited  by  Charaka,  misunderstands  some  expressions  and 
wrongly  render's  'doshau'  into  'disorders.'     It  is  a  reclincal  term,— T. 


ravva.]  ACWAMEDHA  PARVA^  S9 

body  of  the  creature  dissolves  away.  Understand  correctly 
the  manner  as  I  declare  it  to  thee  !*^*  Urged  on  by  the  Wind 
which  becomes  violent,  the  heat  in  the  body,  becoming  excited, 
and  reaching  every  part  of  the  body  one  after  another,  res- 
trains all  the  (movements  of  the)  vital  breaths.^^  Know  truly 
that  excited  all  over  the  body,  the  heat  becomes  very  strong, 
and  pierces  every  vital  part  where  life  may  be  said  to  reside.-*^ 
In  consequence  of  this,  Jiva,  feeling  great  pain,  quickly  takes 
leave  of  its  mortal  casement.  Know,  O  foremost  of  regenerate 
persons,  that  when  the  vital  parts  of  the  physical  organism 
become  thus  afflicted,  Jiva  sl^ps  awa}^  from  the  body,  over- 
whelmed with  great  pain.  All  living  creatures  are  repeatedly 
afflicted  with  birth  and  death.^^"^^  It  is  seen,  0  chief  of  Brah- 
man as,  that  the  pain  which  is  felt  by  a  person  when  casting 
off  his  bodies  is  like  to  what  is  felt  by  him  when  first  entering 
the  womb  or  when  issuing  out  of  it.  His  joints  become 
almost  dislocated  and  he  derives  much  distress  from  the  waters 
(of  the  womb).-f^^"-°  Urged  on  by  (another)  violent  wind,  the 
wind  that  is  in  the  body  becomes  excited  through  cold,  and 
dissolves  away  the  union  of  matter  (called  the  body)  into  its 
respective  elements  numbering  five.^"^  That  wind  which  re- 
sides in  the  vital  breaths  called  Prana  and  Apana  occurring 
within  this  compound  of  the  five  primal  elements,  rushes  up- 
wards, from  a  situation  of  distress,  leaving  the  embodied  crea- 
ture.^^  It  is  even  thus  that  the  wind  leaves  the  body.  Then 
is  seen  breathlessness.  The  man  then  becomes  destitute  of 
heat,  of  breath,  of  beauty,  and  of  consciousness."^  Deserted 
by  Brahma  (for  Jiva  is  Brahma),  the  person  is  said  to  be  dead. 


*  "^Jivitam'  in  the  second  line  seems  to  be  an  objective  of  'cariram' 
in  the  first. — T. 

t  'Garbha-sankramane'  is  explained  by  Nilakantha  as  'entering  this 
foetus  in  the  womb  after  casting  off  the  body  appertain^  to  the  other 
world.  I  think  Telang  is  not  correct  in  his  version  of  19  and  20. 
'Atisarpana'  can  never  imply  'exhaustion  ;'  hence,  'karmanam'  can  never 
be  the  reading  he  adopts.  Besides 'tadricam' seems  .to  settle  the  ques- 
tion.    The  tortures  felt  at  death  are  similor  to  those  at  birth. — T. 

X  'Sambhutatwam'  is  'sanhatatwam.'  'Niyachachati'  is  'nacyyati' 
'Vayu'  is  understood  in  the  second  line,  or  that  in  the  first  line  of  the 
next  ver.se  may  be  taken  as  the  nom.  of  'niyachcchati.' — T. 


4.0  MAHABHARATA.  [AnUgUci 

By  those  ducts  through  which  he  perceives  all  sensuous  objects, 
the  bearer  of  the  body  no  longer  perceives  them,"*  The  life- 
breaths  that  are  generated  by  food,  it  is  the  eternal  Jiva  who 
creates  in  the  body  in  those  very  ducts."^  The  elements  gather- 
ed together  become  in  certain  parts  firmly  united.  Know  that 
those  parts  are  called  the  vitals  of  the  body.  It  is  said  so 
in  the  Castras.""  When  those  vital  parts  are  pierced,  Jiva, 
rising  up,  enters  the  heart  of  the  living  creature  and  restrains 
the  principle  of  animation  without  any  delay .'^^  The  creature 
then,  though  still  endued  Avith  the  principle  of  conciousness, 
fails  to  know  anything.  The  vital  parts  being  all  overwhelmed, 
the  knowledge  of  the  living  creature  becomes  overwhelmed 
by  darkness.-"  Jiva  then,  who  has  been  deprived  of  every- 
thing upon  which  to  stay,  is  then  agitated  by  the  wind. 
He  then,  deeply  breathing  a  long  and  painful  breath,^^  goes 
out  quickly,  causing  the  inanimate  body  to  tremble.  Dis- 
sociated from  the  body,  Jiva,  however,  is  surrounded  by  his 
acts.^**  He  becomes  equiped  on  every  side  with  all  his  aus- 
picious acts  of  merit  and  with  all  his  sins.  Brahraanas  en- 
dued with  knowledge  and  equiped  with  the  certain  conclusions 
of  the  scriptures,^^  know  him,  from  indications,  as  to  whether 
he  is  possessed  of  merit  or  with  its  reverse.  Even  as  men 
possessed  of  eyes  behold  the  fire-fly  appearing  and  disappearing 
amid  darkness,  men  possessed  "of  the  eye  of  knowledge  and 
crowned  with  success  of  penances,  behold,  with  spiritual  vision, 
Jiva  as  he  leaves  the  body,  as  he  is  reborn,  and  as  he  enters 
the  womb.  It  is  seen  that  Jiva  has  three  regions  assigned  to 
him  eternally.^^"^*  This  world  where  creatures  dwell  is  called 
the  field  of  action.  Accomplishing  acts  good  or  bad,  all  em- 
bodied creatures  attain  to  the  fruits  thereof.^^  In  consequence 
of  their  own  acts,  creatures  acquire  even  here  superior  or  in- 
ferior enjoyments.  Doers  of  evil  deeds  here,  in  consequence 
of  those  acts  of  theirs,  attain  to  Hell.^^  This  condition  of 
sinking  with  head  downwards,  in  which  creatures  are  cooked, 
is  one  of  great  misery.  It  is  such  that  a  rescue  therefrom  is 
exceedingly  difficult.  Indeed,  one  should  strive  hard  for  saving 
oneself  from  this  misery.*^  Tho.se  regions  where  creatures 
dwell  when  they  ascend  from  this    world    I    shall    now    declare 


Parva.]  acwamedha  parva.  41 

truly.     Do  thou  listen  to  me  with  attention.'^     By  listening  to 
what  I  say,  thou  shalt  attain  to  firmness  of  understanding  and 
a  clear  apprehension  of  (good  and  bad)  acts.     Know  that  even 
those  are  the  regions    of  all  creatures  of  righteous   deeds,  viz., 
the  stellar  worlds  that  shine  in  the  firmament,  the  lunar   disc, 
and  the  solar  disc  as  well  that    shines   in  the    universe    in    its 
own  light.^^"**'     Upon    the  exhaustion,  again,  of  their    merits, 
they  fall  away  from  those  regions  repeatedly.  There,  in  Heaven 
itself,  is  distinction  of  inferior,  superior,  and  middling  felicity.*^ 
There  in  Heaven    itself,  is   discontent   at   sight    of  prosperity 
more  blazing  than  one's  own.     Even  these  are  the  goals  which 
I  have  mentioned  in    detail.*^     I  shall,  after  this,  discourse  to 
you  on  the  attainment  by  Jiva    of  the    condition   of  residence 
in  the  womb.*"     Do  thou  hear    me,  with   concentrated   atten- 
tion, 0  regenerate  one,  as  I  speak  to  thee  ! — '  "** 


Section  XVIII. 

" ' — The  Brahmana  said, — The  acts,  good  and  bad,  that  Jiva 
does  are  not  subject  to  destruction.     Upon   attainment  of  body 
after  body,  those  acts  produce  fruits  corresponding  with  them.*^ 
As  a  fruit-bearing  tree,  when  the  season  comes  of  productivity, 
yields  a  large  quantity    of  fruit,  merit,  achieved    with  a    pure 
heart,  similarly  yields  a    large    crop    (of  felicity).^     After   the 
same  fashion,  sin,  done  with  a   sinful    heart,  produces  a    large 
crop  of  misery.     The  Soul  (or  Jiva),  placing  the  mind   ahead, 
addresses   himself  to    action.^      Hear    then    how    Jiva,  equipt 
with  all  his  acts  and  overwhelmed  with  lust  and  wrath,  enters 
the   womb.*     The    vital    seed,  mixed   with   blood,  enters   the 
womb  of  females  and  becomes  the  field  (of  Jiva),  good  or  bad, 
born  of  (his)  acts.^     In  consequence   of  his   subtlety   and  the 
condition  of  being  unmanifest,  Jiva   does  not   become    attach- 
ed to  anything  even  after   attaining  to  a    body.     Therefore,   he 
is  called  Eternal   Brahma.f     That  {viz.,  Jiva  or  Brahma)    is 

*  'Pachante'  is  'phalam  prayachcchanti.' — T. 

t  Nilakantha  explains  this  verse  in  a  diiferent  way.  According  to  him 

it    means,  'In   consequence   of  his   subtlety    and   imperceptibility,  Jiva 

does  r.ot  bpcome  attached  to  anything.    For  this   rtason,  one  possessed 

[     G     ] 


42  iiAHABHARATA."  [Anugitci 

the  seed  I  of  all  creatures.     It  is  in   consequence   of  Him    that 
living  creatures  live.     That  Jiva,  entering  all  the  limbs  of  the 
foetus  part  by  part,  accepting  the    attribute   of  mind,  and   re- 
siding within  all  the  regions  that    belong   to    Prana,  supports 
(life).     In  consequence    of  this,  the    foetus,   becoming    endued 
with  mind,  begins   to    move   its   limbs.*'"^     As   liquified  iron, 
poured  (into  a    mould),  takes   the    form    of  the    mould,  know 
that    the    entrance  of  Jiva    into  the  foetus   is  even  such.'     As 
fire,  entering  a  mass  of  iron,    heats    it    greatly,   do  thou  know 
that  the  manifestation  of  Jiva  in    the   foetus   is    such.^*'     As  a 
lamp,  burning   in    a   room,  discovers    (all    things    within    it), 
after  the   same    manner    mind    discovers   the  different    limbs 
of  the  body.-f-^^     Whatever  acts,  good    or   bad,  Jiva   does  in  a 
former  body,  have  certainly  to  be  enjoyed   or  endured  by  him.^* 
By  such  enjoyment  and  endurance    former  acts  are   exhausted, 
and  other  acts,  again,  accumulate,  till  Jiva  succeed  in  acquir- 
ing a  knowledge  of  the  duties  included    in  that    contemplation 
which  leads  to  Emancipation.^^     Regarding   this,  I    shall   tell 
thee  those  acts  by  which  Jiva,  0  best    of  men,  while   coursing 
through  a  repeated  round  of  re-births,  becomes  happy.^*    Gifts, 
observances  of  austerity,  Brahmacharyya,    bearing  Brahma  ac- 
cording to  the  ordinances  laid  down,  self-restraint,  tranquillity, 
compassion  for  all  creatures,^^  restraint  of  passions,  abstention 
from  cruelty  as  also  from  appropriating  what  belongs  to  others, 
refraining  from  doing    even  mentally,  all  acts   that   are    false 
and  injurious  to   living   creatures   on    the    Earth,"  reverently 
serving    mother   and    father,    honouring    deities    and    guests, 
worship   of  preceptors,  pity,  purity,  constant    restraint   of  all 
organs,^'^  and  causing  of  all  good  acts,  are   said   to   constitute 

of  a  knowledge  of  Bi'ahma,  having  become  cognisant  of  Brahma,  and 
attained  the  great  object  of  his  desire,  succeeds  in  becoming  so  (i.  e., 
dissociated  from  all  things).  This  interpretation  seems  to  be  a  little 
far-fetciied. — T. 

■"■  'Chetasa'  indicates  'upadhibhutena,'  for  previously,  Jiva  was  with- 
out 'upadhi.'  'PrJlnasthaneshu'  implies  'Indriyagolokeshu'  or  those  vital 
parts  which  constitute  the  seats  of  the  senses.  'Chetana'  does  not,  I 
think,  mean  'consciousness'.     It  implies  mind. — T. 

t  Causes  thera  to  grow.     I  do  not  follow  Nilakantlia  here. — T. 


Parva.]  acwamedha.  parva.  43 

the  conduct  of  the  good.  From  observance  of  such  conduct, 
arises  Righteousness  which  protects  all  creatures  eternally.^® 
Such  conduct  one  would  always  behold  among  persons  that 
are  good.  Verily,  such  conduct  resides  there  eternally.  That 
course  of  practices  to  which  persons  of  tranquil  souls  adhere 
indicates  Righteousness.-^^  Among  them  is  thrown  that 
course  of  practices  which  constitutes  eternal  Righteousness. 
He  who  would  betake  himself  to  that  Righteousness  would 
never  have  to  attain  to  a  miserable  end.^®  It  is  by  the 
conduct  of  the  good  that  the  world  is  restrained  in  the  paths 
of  Righteousness  when  it  falls  awa3\  He  that  is  a  Yogin  is 
Emancipated,  and  is,  therefore,  distinguished  above  these  (viz,, 
the  good).*^^  Deliverance  from  the  world  takes  place,  after  a 
long  time,  of  one  who  acts  righteously  and  well  on  every  occa- 
sion as  he  should.^^  A  living  creature  thus  always  meets  with 
the  acts  done  by  him  in  a  former  life.  All  these  acts  constitute 
the  cause  in  consequence  of  which  he  comes  into  this  world 
in  a  state  different  from  his  true  form.-f^'  There  is  a  doubt 
in  the  world  as  regards  the  question.  By  what  was  the  ac- 
ceptance (by  Jiva)  of  a  body  first  determined.'^*  The  Grand- 
sire  of  all  the  worlds,  viz,,  Brahman,  having  first  formed  a 
body  of  his  own,  then  created  the  three  worlds,  in  their  en- 
tirety, of  mobile  and  immobile  creatures.''^  Having  first  him- 
self assumed  a  body,  he  then  created  Pradhana.  That  Pra- 
dhana  is  the  material  cause  of  all  embodied  creatures,  by  whom 
is  all  this  covered,  and  whom  all  came  to  know  as  the  high- 
est.** This  that  is  seen  is  said  to  be  destructible  ;  while  the 
other  is  immortal  and  indestructible.  This  that  \^is  seen)  is 
said  to  be  Kshara  (the  destructible)  ;  that,  however,  which  is 
the  other  is  the  Immortal  (as  also)  Akshara  (the  Indestructible). 
Of  each  Purusha  taken  distributively,  the  whole  is  duality 
among  these  three4^'^     Seen  first    (to   appear  in    an    embodied 


*  Nilakancha  points  out  that  one  of  the  cha's  indicates  the  reason  or 
cause.     Hence,  the  use  of  'therefore'  in  the  text,— T. 

t  'Vikrita'  does  not  necessarily  mean  degraded.  It  implies  'changed 
or  altered.'  Jiva,  who  is  pure  and  immaculate,  takes  birth  in  this 
world,  falling  away  from  his  true  status  of  Brahma  owing  to  his  acts. 
Acts,  again,  are  eternal,  no  begining  being  conceivable. — T. 

I  'Parantwamritamaksharam'  indicates  tico  things,  vk.^  Amritam  aud 


44-  MaH'ABHar\ta.  [AnugUa 

form),  Prajapati  (then)  created  all  the  prima]  elements  and 
all  immobile  creatures.  Even  this  is  the  ancient  audition.*^ 
Of  that  (acceptance  of  body),  the  Grandsire  ordained  a  limit 
in  respect  of  time,  and  migrations  among  diverse  creatures 
and  return  or  rebirth.^''  All  that  I  say  is  proper  and  correct, 
like  to  what  a  person  who  is  endued  with  intelligence  and 
who  has  seen  his  soul,  would  say  on  this  topic  of  previous 
births.*^*  That  person  who  looks  upon  pleasure  and  pain  as 
inconstant,  which,  indeed,  is  the  correct  view,  who  regards 
the  body  as  an  unholy  conglomeration,  and  destruction  as 
ordained  in  action,^^  and  who  remembers  that  what  little  of 
pleasure  there  is,  is  really  all  pain,  Avill  succeed  in  crossing 
this  terrible  ocean  of  worldly  migration  that  is  so  difficult  to 
cross.^^  Though  assailed  by  decrepitude  and  death  and  dis- 
ease, he  that  understands  Pradhana  beholds  with  an  equal  eye 
that  Consciousness  which  dwells  in  all  beings  endued  with 
Consciousness.^^  Seeking  the  supreme  seat,  he  then  becomes 
utterly  indifferent  to  all  (other)  things.  O  best  of  men,  I 
shall  now  impart  instruction  to  thee,  agreeably  to  truth,  con- 
cerning this.^*  Do  thou,  0  learned  Brahmana,  understand 
in  completeness  that  which  constitutes  the  excellent  know- 
ledge, as  I  declare  it,  of  that  imdestructible  seat ! — '  "*^ 


Aksharam.  The  first  line  speaks  of  Kshara,  or  the  matei-ial  case,  or  body; 
tlieii  of  that  which  is  'para'  or  other.  This  other  is  of  two  kinds,  viz., 
'Amritam'  or  'cudilia-chaitanyara,'  implying  'Brahma'  in  its  condition  of 
purity  ;  and  'Aksharam'  or  Jiva  as  existing  in  the  material  ease.  In  the 
second  line,  'trayanam'  refers  to  Kshara,  Amrita,  and  Akshara.  'Mi- 
thunam'  is  duality,  referring  to  that  which  is  composed  of  Kshara  and 
Akshara.  What  is  stated  in  this  Verse  is  that  every  Purusha  is  a  duality, 
made  up  of  Kshara  and  Akshara.  Telang  gives  a  different  version  of  the 
verse.  He  ignores  the  word  'trayanam'  totally,  and  takes  'Mithunam'  as 
implying  a  couple  (male  and  female).  All  the  texts  I  have  seen  contain 
'trayanam.' — T. 

*  'Atra  purvajanmani  (vishaye)  yathJi  ka^^hit  raedhavi    ^c,  (vadet\' 
seems  to  be  the  correct  order  of  the  words.     Telang   translates    the   first 
liiie  dillcfeiitly,— T, 


Parvn.] 


Section  XIX. 


«' ' — The  Brahmana  said, — He  who  becomes  absorbed  in  the 
one  receptacle    (of  all  things),   freeing    himself  from    even    the 
thought  of  his  own  identity  with   all    things, — indeed,  ceasing 
to  think  of  even  his  own  existence, — gradually  casting    off  one 
after  another,  will  succeed  in  crossing  his  bonds.*^     That    man 
who  is  the  friend  of  all,  who  endures  all,  who   is   attached    to 
tranquillity,  who  has  conquered  all  his  senses,  who  is  divested 
of  fear  and  wrath,  and  who  is   of  restrained   soul,  succeeds   in 
emancipating  himself.^     He  who  behaves  towards  all    creatures 
as  towards  himself,  who  is  restrained,  pure,  free   from    vanity, 
and  divested  of  egoism,  is  regarded  as  emancipated  from  every- 
thing.^    He  also  is  emancipated  who  looks   with  an  equal   eye 
upon  life  and  death,  pleasure  and   pain,  gain   and    loss,  agree- 
able and  disagreeable.*     He  is  in  every    way   emancipate    who 
does  not  covet  what  belongs  to  others,  who  never  disregards  any 
body,  who  transcends  all  pairs  of  opposites,  and   whose   soul  is 
free  from  attachment.^     He  is  emancipated  who  has  no  enemy, 
no  kinsman,  and  no  child,  who    has    cast    off  religion,  wealth, 
and  pleasure,  and  who  is  freed    from  desire   or   cupidity.®     He 
becomes  emancipated  who  acquires  neither  merit  nor   demerit, 
who  casts  off  the  merits  and  demerits  accumulated    in  previous 
births,  who  wastes  the  elements  of  his  body  for  attaining  to  a 
tranquillised  soul,  and  who  transcends  all   pairs   of  opposites.' 
He  who  abstains    from    all    acts,  Avho   is   free    from    desire    or 
cupidity,  wbo  looks  upon    the   universe    as   unenduring   or  as 
like  an  A9wattha    tree,  ever   endued    with   birth,  death,  and 
decrepitude,^  whose  understanding   is   fixed   on    renunciation, 
and  whose  eyes  are  always   directed    towards   his   own    faults, 
soon  succeeds  in   emancipating   himself  from    the   bonds   that 

*  'Ekayana'  is  the  one  receptacle  of  all  things,  viz.,  Brahma.  'Tush- 
ni'  implies  'ahamevedam  sarvamasmityabhimanamapyakurvan,'  i.  e., 
'without  even  retaining  the  conbciousness  of  his  own  identity  with 
everything.'  'Kinchikachintayan' — i.  e.,  not  even  thinking  that  he  ia 
existing.  'Purvam  purvam  parityajya'  implies  the  gradual  merging  of 
the  grosser  in  the  subtler,  i.  e.,  the  successive  stages  of  Yoga  before 
absorption  into  Brahma.    I  follow  Nilakantha, — T^ 


411  MvHabHar\T4.  [Anugit^ 

bind  him.*'  He  that  sees  his  soul  void  of  smell,  of  taste  and 
touch,  of  sound,  of  belongings,  of  vision,  and  unknowable,  be- 
comes eraancipated-t^"  He  who  sees  his  soul  devoid  of  the 
attributes  of  the  five  elements,  to  be  without  form  and  cause, 
to  be  really  destitute  of  attributes  though  enjoying  them,  be- 
comes eraancipated-t^^  Abandoning,  with  the  aid  of  the  un- 
derstanding, all  purposes  relating  to  body  and  mind,  one 
gradually  attains  to  cessation  of  separate  existence,  like  a  fire 
unfed  with  fuel.§^^  One  who  is  freed  from  all  impressions, 
who  transcends  all  pairs  of  opposites,  who  is  destitute  of  all 
belongings,  and  who  uses  all  his  senses  under  the  guidance  of 
penances,  becomes  emancipated.lF^'  Having  become  freed 
from  all  impressions,  one  then  attains  to  Brahma  which  is 
Eternal  and  supreme,  and  tranquil,  and  stable,  and  enduring, 
and  indestructible.^*  After  this  I  shall  declare  the  science  of 
Yoga  than  which  there  is  nothing  superior,  and  how  Yogins,. 
by  concentration,  behold  the  perfect  .soul.$^^  I  shall  declare 
the  instructions  regarding  it  duly.  Do  thou  learn  from  me 
those  doors  by  which  directing  the  soul  within  the  body  one 
beholds  that  which  is  without  beginning  and  end.|l"  With- 
drawing the  senses  from  their  objects,  one  should  fix    the  mind 

*  The  first  half  of  the  second  line  of  8  is  read  differently  in  the  Bengal 
texts.  'A9wasthamava9am  miidhara'  implies  'without  ease  or  happiness, 
endued  with  slavery  and  ignorance.' — T. 

t  The  Soul  being  destitiite  of  these  becomes  'Chinrnfttra,'  »'.  e ,  a  pure 
Chit  withoiit  the  attributes  superinduced  upon  it  by  Ne-science  or 
ignorance. — T. 

J  Formlessness  implies  subtlety.  'Without  cause'  implies  increate  or 
as  identical  with  eternal  Brahma.  Dissociation  from  attributes  while 
enjoying  them  implies  an  emancipate  condition. — T. 

§  'Nirvana,'  according  to  orthodox  Commentators,  implies  the  anni- 
hilation or  cessation  of  separate  or  individual  existence  by  absorption 
into  universal  and  etei'nal  Brahma. — T. 

H  The  impressions  caused  by    objects   outside   self  are   destroyed    by 
'those    belonging  to    contemplation.     The  latter,  again,  should   be   des- 
troyed before  absorption  into  Brahma  can  occur. — T. 

$  'Siddham'  is  explained  as  'destitute  of  the  errors,  due  to  Ne- 
science.— T. 

II  'Atmanam'  is   'Chittam  ;'  'atmani'    is  'dehe  ;'  'charayan'    is   'antar- 
;mukham  kritwai'  'nityam'  is  'adyantajunyam.'      So  Nilakauth>i,---Tt 


Parva.]  icwamedha  pakva^  47 

upon  the  soul ;  having  previously  undergone  the  severest  aus- 
terities, one  should  practise  that  concentration  of  mind  which 
leads  to  Emancipation.*"  Observant  of  penances  and  always 
practising  concentration  of  mind,  the  learned  Brahmana,  en- 
dued with  intelligeuce,  should  observe  the  precepts  of  the 
science  of  Yoga,  beholding  the  soul  in  the  body.^^  If  the 
good  man  succeeds  in  concentrating  the  mind  on  the  soul,  he 
then,  habituated  to  exclusive  meditation,  beholds  the  Supreme 
soul  in  his  own  soul.-^®  Self-restrained,  and  always  concen- 
trated, and  with  all  his  senses  completely  conquered,  the  man 
of  cleansed  soul,  in  consequence  of  such  complete  concentra- 
tion of  mind,  succeeds  in  beholding  the  soul  by  the  soul.^*^ 
As  a  person  beholding  some  unseen  individual  in  a  dream  re- 
cognises him,  saying, — This  is  he, — when  he  sees  him  after 
waking,  after  the  same  manner  the  good  man  having  seen  the 
Supreme  Soul  in  the  deep  contemplation  of  Samadhi  recog- 
nises it  upon  waking  from  Samadhi.-f-^^  As  one  beholds  the 
fibrous  pith  after  extracting  it  from  a  blade  of  the  Sdccharum. 
Munja,  even  so  the  Yogin  beholds  the  soul,  extracting  it  from 
the  body.^''  The  body  has  been  called  the  Hacckarum  Muvja, 
and  the  fibrous  pith  is  said  to  stand  for  the  soul.  This  is  the 
excellent  illustration  propounded  by  persons  conversant  with 
Yoga.^*  When  the  bearer  of  a  body  adequately  beholds  the 
Soul  in  Yoga,  he  then  has  no  one  that  is  master  over  him,  for 
he  then  becomes  the  lord  of  the  three  worlds.:}:^*  He  succeeds 
in  assuming  diverse  bodies  according  as  he  wishes.  Turning 
away  decrepitude  and  death,  he  neither  grieves  nor  exults.^^ 
The  self- restrained  man,  concentrated  in  Yoga,  can  create 
(for  himself  )  the  godship    of  the    very    gods.     Casting   off  his 

*  'Fixinff  the  mind  upon  the  sonl'  is  that  concentration  which  leads  to 
Emancipation.  This  becomes  possible  in  consequence  of  severe  austeri- 
ties undergone  previoiisly. — T. 

t  I  expand  the  yerse  a  little  to  make  it  intelligible.  The  sense  ia 
ibis  :  having  seen  the  Supreme  Soul  in  Samadhi,  upon  awaking  from  it, 
he  recognises  it  in  the  universe,  i.  e.,  regards  the  universe  to  be  nothing 
^Ise  than  the  Supreme  Soul. — T. 

I  This  may  also  mean  'he  has  none  superior  to  him  ;  not  even  he  that 
is  the  Lord  of  the  universe.' — T. 


48  MaHabHaRata.  [Anugitrt 

transient  body    he  [attains    to  immutable  Brahma.***     No  fear 
springs  up  in  him  at   even    the   sight    of  all    creatures    falling 
victims   to    destruction  (before  his  eyes).     When  all    creatures 
are   afflicted, — he  can  never  be  afflicted  by  any  one."^     Devoid 
of  desire  and  possessed  of  a  tranquil  mind,  the  person  in  Yoga 
is  never  shaken    by   pain    and    sorrow    and    fear,  the   terrible 
effects  that  flow    from    attachment  and  affection.-'*     Weapons 
never  pierce  him;  death  dues    not    exist    for    him.     Nowhere 
in  the  world  can  be  seen    any  one   that  is    happier   than    he.^® 
Having  adequately    concentrated  his  soul,  he  lives   steadily  on 
himself.     Turning  off  decrepitude  and   pain    and   pleasure,  he 
sleeps  in  comfort.^"     Casting  off  this    human  body  he   attains 
to    (other)    forms   according   to    his   pleasure.      While   one   is 
enjoying  the  sovereignty  that  Yoga  bestows,  one  should    never 
fall  away  from    devotion    to  Yoga.-|-^^     When    one,  after  ade- 
quate   devotion  to  Yoga,  beholds  the  Soul  in  oneself,  one  then 
ceases  to  have  any  regard    for   even    him    of  a    hundred   sacri- 
fices (Indra).l^-     Hear   now    how   one,  habituating   oneself  to 
exclusive  meditation,  succeeds  in    attaining  to  Yoga.     Think- 
ing of  that  point  of  the  compass  which  has  the  Sun  behind  it, 
the  mind  should  be  fixed,  not    outside,  but   in    the   interior  of 
that  mansion  in  which    one    may    happen    to   live.     Residing 
within  that  mansion,  the  mind  should  then,  with   all  its   out- 
ward and  inward  (operations),  behold  in  that   particular   room 
in  which  one  may  stay.     At  that    time    when,  having   deeply 
meditated,  one  beholds  the  All  (viz.,  Brahma,  the  Soul   of  the 


*  The  first  line  seems  to  be  doubtful.  The  sense,  as  I  understand  it, 
ig^ — such  a  person  becomes  the  god  of  the  very  gods.  The  causul  verb 
'karayate'  may  be  taken  as  equivalent  to  'karoti.' — T. 

t  I  follow  Nilakantha  in  rendering  the  second  line.  The  sense  is 
clear,  viz  ,  that  one  should  not  fall  away  from  the  practice  of  Yoga, 
tempted  by  the  puissance  that  Yoga  brings.  Telang  renders  the  line 
•one  practising  concentration  should  never  become  despondent.'  I  think, 
Nilakantha  is  right. — T. 

+  Nilakantha  notes  that  this  indicates  that  only  that  Yogin  who  has 
not  advanced  much  may  be  tempted  by  the  desire  of  enjoyment.  He, 
however,  who  has  adequately  devoted  himself  to  Yoga,  feels  no  regard 
for  ludra  himself  l)ut  can  turn  hi;u  away  like  Diojeuis  dismissing 
Alexa  vi  -i  lUa  'i  eat  -T. 


Parva.]  '  acwamedha  paRva.'  4D 

universe),  there  is  then  nothing  external  to  Brahma  where  the 
mind  may  dwell  Restraining  all  the  senses  in  a  forest  that 
is  free  from  noise  and  that  is  uninhabited,^^"^"  with  mind 
fixed  thereon,  one  should  meditate  on  the  All  (or  universal 
Brahma)  both  outside  and  inside  one's  body.  One  should 
meditate  on  the  teeth,  the  palate,  the  tongue,  the  throat,  the 
neck  likewise ;  one  should  also  meditate  on  the  heart  and  the 
ligatures  of  the  heart  !*^^ 

'"The  Brahmana  continued, — Thus  addressed  by  me,  thafc 
intelligent  disciple,  0  slayer  of  Madhu,  once  more  asked  me 
about  this  religion  of  Emancipation  that  is  so  diflScult  to 
explain.®^ — How  doos  this  food  that  is  eaten  from  time  to  time 
become  digested  in  the  stomach  ?  How  does  it  become  trans- 
formed into  juice  ?  How,  again,  into  blood '^^'^  How  does  it 
nourish  the  flesh,  the  marrow,  the  sinews,  the  bones?  How 
do  all  these  limbs  of  embodied  creatures  grow  ?*^  How  does 
the  strength  grow  of  the  growing  man  ?  How  occurs  the 
escape  of  all  such  elements  as  are  not  nutritive,  and  of  all 
impurities  separately  ?"  How  does  this  one  inhale  and  again, 
exhale  ?  Staying  upon  what  particular  part  does  the  Soul 
dwell  in  the  body  ?*^     How    does  Jiva,  exerting    himself,  bear 

*  I  have  endeavoured  to  render  verses  33  to  37  as  literally  as  poss- 
ible, under  the  guide  of  Nilakantha,  omitting  his  inferences.  The 
passage  relates  to  the  mysteries  of  Yoga.  In  the  second  line  of  33, 
'drishtapurvara  digara,'  which  has  been  rendered  'that  point  of  the 
compass  which  has  the  Sun  behind  it,'  means  the  instructions  laid  down 
in  the  Vedanta  as  based  upon  the  Crutis.  'Drishtam'  implies  'Cruti,' 
for  it  is  as  authoritative  as  anything  seen-  'Pura'  implies  a  city,  a 
.citadel,  or  a  mansion.  Here  it  refers  to  the  body.  The  'avasatha'  with- 
in the  'pura'  refers  to  the  'chakra'  or  nervous  centre  beginning  with  what 
i.s  called  the  'muladhara.'  At  the  time  when  Brahma  is  realised,  the 
whole  universe  appears  as  Brahma  and  so  nothing  exists,  besides  Brahma, 
upon  which  the  mind  can  then  dwell.     Telang,  I    think,  is   not   correct 

•  in  rendering  'managchasya vahyatah'  as  'his  mind  should  not  any  way 

wander  outside.'  The  correct  version  would  be  'the  mind  is  then  no- 
where,' implying  that  at  that  time  the  mind  has  nothing  else  to  dwell 
upon.  'Kayamabhyantaram'  is  'kayamabhi'  and  'antaram,'  i.  e.,  both 
•within  and  without  the  body.  Th-^*  several  parts  of  the  body  named, 
beginning  with  teeth,  &c.,  refer  to  eating  and  other  operations,  all  of 
.  which  iniluence  the  mind  and  dispose  it  for  purity  and  otherwise.— T. 

[    7     ] 


50  mahabharata!  [AnugUci 

the  body  ?     Of  what  color  and  of  what   kind   is   the    body   in 
which  he  dwells  again  (leaving  a    particular   body  ?)"     O  holy 
one,  it  behooveth  thee  to  tell  me  all    this   accurately,  0  sinless 
one  ! — Even   thus  was  I    interrogated   by    that   learned    Brah- 
mana,  0  Madhava  '"     I  replied    unto  him,  0  thou  of  mighty 
arras,  after  the  manner  I  myself  had  heard,  O  chastiser  of  all 
foes  !     As  one  placing  some  precious  object    in  one's  store  room 
should  keep  one's  mind  on    it,*^  so,  placing   the    mind    within 
one's  own  body,  one   should    then,  restraining   all   the   senses, 
seek  after  the    Soul,  avoiding   all    heedlessness."     One    would, 
becoming  always  assiduous  in  this  way  and  gratified  with  one's 
Town  self,  within  a  very  short  time  attain   to   that    Brahma    by 
beholding    which  one    would    become    conversant    with     Pra- 
dhana.**^     He  is  not  capable  of  being   seized  by    the  eye  ;  nor 
even  by  all  the  senses.f     It  is  only  with  the  lamp  of  the  mind 
that  the  great  Soul  can  be  seen.*^     He  has  hands   and  feet  on 
all  sides ;  he  has  ears   on    all    sides ;  he    dwells,  pervading   all 
things  in  the  world.t*^     Jiva   beholds   the    Soul    as   extracted 
from  the  body  (like  the  stalk  from  a  blade  of  Saccharum  Munja, 
when  knowledge  comes).     Then  casting  off  Brahma  as  invested 
with    form,   by    holding   the    mind    in    the    body,  he   beholds 
Brahma   as    freed    from  all   attributes.S^"     He   sees    the    Soul 
with  his  mind,  smiling  as   it    were   at    the   time.     Depending 
upon  that  Brahma,  he  then  attains  to    Emancipation  in  me.H^* 


*  /.  e.,  that  from  which  the  entire  universe  has  been  created — T. 

+  Probably,  'by  any  of  the  senses.'     The  plural  form    occurs    in    tlie 

original. — T. 

J  This  answers  the  question   respecting   the  form   of  the   Soul,  says 

Nilakantha. — T. 

$  I  render  this  verse,  following  Nilakantha's  gloss.  The  second  line 
of  50,  according  to  that  Commentator,  refers  to  the  ascension  of  the 
Yogin  from  Brahma  vested  with  attributes  to  Brahma  divested  of  all 
attributes.  The  'tara'  does  not  refer  to  'body'  as  Telangltakes  it,  but  to 
Brahma  as  endued  with  hands  and  feet  on  all  sides,  Sec.  'Dehe  swam 
dharayan'  means  'restraining  the  mind  within  the  body.'  'Kevalam 
Brahma'  is  Brahma  without  attributes. — T. 

^  The  speaker  here  is  the  regenerate  visitor  of  Krishna.  The  latter 
is  repeating  the  words  of  that  visitor.  In  this  verse,  Krishna,  forget- 
ting  tkat  he  is  merely  reciting  the  worii  of  another,  refers  to  himself  as 


Parva.]"  icwamedha  parta.  51 

0  foremost  of  regenerate  ones,  all  this  mystery  has  now  been 
declared  by  me.  I  ask  thy  permission,  for  I  shall  leave  this 
spot.  Do  thou  (also)  go  whithersoever  thou  pleasest  !^^  Thus 
addressed  by  me,  O  Krishna,  on  that  occasion,  that  disciple 
of  mine,  endued  with  austere  penances,  that  Brahmana  of 
rigid  vows,  went  away  according  to  his  pleasure  ! — '^* 

"Vasudeva  continued, — 'That  best  of  Brahmanas,  0  son  of 
Pritha,  having  said  these  words  unto  me,  on  that  occasion, 
properly  relating  to  the  religion  of  Emancipation,  disappeared 
then  and  there.^*  Has  this  discourse  been  heard  by  thee,  O 
son  of  Pritha,  with  mind  directed  solely  towards  it  ?  Even 
this  was  what  thou  didst  hear  on  that  occasion  while  thou 
wert  on  thy  car.^^  It  is  my  opinion,  O  son  of  Pritha,  that 
this  is  difficult  of  being  comprehended  by  one  whose  under- 
standing is  confused,  or  who  has  acquired  no  wisdom  by  study, 
or  who  eats  food  incompatiable  with  his  body,  or  whose  Soul 
is  not  purified.*^^  O  chief  of  Bharata's  race,  this  is  a  great 
mystery  among  the  deities  that  has  been  declared  (to  thee). 
At  no  time  or  place,  O  son  of  Pritha,  has  this  been  heard  by 
man  in  this  world.^^  O  sinless  one,  than  thyself,  no  other 
man  is  deserving  of  hearing  it.  It  is  not,  at  this  time,  capable 
of  being  easily  understood  by  one  whose  inner  soul  is  con- 
fused.^^  The  world  of  the  deities  is  filled,  0  son  of  Kunti, 
with  those  who  follow,  the  religion  of  actions.  The  cessation 
of  the  mortal  form  (by  practising  the  religion  of  inaction)  is 
not  agreeable  to  the  deities.f^'  That  goal,  0  son  of  Pritha, 
is  the  highest  which  is  constituted  by  eternal  Brahman  where 
one,  casting  off  the  body,  attains  to  immortality   and  becomes 


the  Supreme  Brahma  in  whom  one  must  merg©  for  attaining  to  Eman- 
cipation.— T. 

*  The  second  lire  of  56  is  read  variously. — T. 

t  Heaven  is  the  reward  of  those  who  follow  the  religion  of  Pravirtti 
er  acts,  such  as  sacrifices,  religious  observances,  &c.  The  followers, 
however,  of  the  religion  of  Nivritti  or  inaction,  i.  e.,  they  who  betake 
themselves  to  the  path  of  knowledge,  become  emancipated.  The  deities 
derive  their  sustenance  from  the  former  and  become  even  jealous  of  the 
latter,  for  the  emancipate  state  is  high&r  than  that  of  the  deities  them- 
seh'es.— T. 


5%  MAHABHAllATA.  [Atnigltii 

always  happy.®**  By  adhering  to  this  relit^ion,  even  they  who 
are  of  sinful  birth,  such  as  women  and  Vai^yas  and  Cudras, 
attain  to  the  highest  goal."  What  need  be  said  then,  0  son 
of  Pritha,  ofjBrahmanas  and  Kshatriyas  possessed  of  greafc 
learning,  always  devoted  to  the  duties  of  their  own  orders, 
and  who  are  intent  on  (the  acquisition  of )  the  region  of 
Brahma?*"  This  has  been  laid  down  with  the  reasons  (on 
which  its  rests) ;  and  also  the  means  for  its  acquisition  ;  and 
its  complete  attainment  and  fruit,  viz.,  Emancipation  and  the 
ascertainment  of  the  truth  regarding  pain.^^  0  chief  of  Bha- 
rata's  race,  there  is  nothing  else  that  is  fraught  with  happiness 
greater  than  this.  That  mortal,  0  son  of  Pandu,  who,  endued' 
with  intelligence,  and  faith,  and  prowess,  renounces  as  unsubs- 
tantial what  is  regarded  as  substantial  by  the  world,  succeeds 
within  a  short  time  in  obtaining  the  Supreme  by  these 
means.**"^®  This  is  all  that  is  to  be  said, — there  is  nothing 
else  that  is  higher  than  this.  Yoga  takes  place  in  his  case, 
O  son  of  Pritha,  who  devotes  himself  to  its  constant  practice 
for  a  period  of  six  months.'  "** 


Section  XX. 

Vasudeva  said, — 'In  this  connection  is  cited  the  ancient 
narrative,  0  son  of  Pritha,  of  the  discourse  that  took  place 
between  a  married  couple.-^  A  certain  Brahmana's  spouse, 
beholding  the  Brahmana,  her  husband,  who  was  a  complete 
master  of  every  kind  of  knowledge  and  wisdom,  seated  in 
seclusion,  said  unto  him,- — Into  what  region  shall  I  go,  de- 
pending on  thee  as  my  husband, — thee  that  art  seated,  hav- 
ing cast  off  all  (religious)  acts,  that  art  harsh  in  thy  conduct 
towards  me,  and  that  art  so  undiscerning?**  It  has  been 
heard  by  us  that  a  wife  attains  to  those  regions  which  are 
acquired  by  her  husband.  What,  indeed,  is  the  goal  that  I 
shall  attain,  having   obtained  thee   for    my    husband?* — Thus 

*  'Avichak.shanam'   is  undiscerning,  in   the  sense   of  the   husband's 
not  kijo\ying  that  the  inteiTogatrix,  as  wife,  has   no   other    refuge    thap' 
Jier.lord  with  all  his  defects,— T. 


Farua.]  actvva^^^edha  parva.  Sf 

questioned,  th'^t  Brahmana  of  tranquil  soul  then  said  unto 
her,  smilingly, — 0  blessed  dame,  I  am  not  offended  with  these 
words  of  thine,  0  sinless  one  !^  Whatever  acts  exist  that  are 
adopted  with  the  aid  of  others,  that  are  seen  (in  consequence 
of  their  grossness),  and  that  are  true,  are  done,  as  acts,  by 
men  devoted  to  acts.*®  Those  persons  that  are  destitute  of 
knowledge,  only  store  delusion  by  acts.  Freedom  from  acts, 
again,  is  incapable  of  being  attained  in  this  world  for  even  a 
moment.''  From  birth  to  the  attainment  of  a  different  form, 
action  good  or  bad,  and  accomplished  by  acts,  mind,  or  speech, 
exists  in  all  beings.^  Those  paths  (of  action)  which  are 
characterised  by  visible  objects  (such  as  Soma-juice  and  ghee 
for  libations)  being  destroyed  by  Rakshasas,  turning  away 
from  them  I  have  perceived  the  seat  (of  the  soul)  that  is  in 
the  body,  with  the  aid  of  the  souLf^  There  dwells  Brahma 
transcending  all  pairs  of  opposites ;  there  Soma  Avith  Agni ; 
and  there  the  urger  of  the  understanding,  {viz.,  Vayu)  al- 
ways moves,  upholding  all  creatures.^^"  It  is  for  that  seat 
that  the  Grandsire  Brahman  and  others,  concentrated  in  Yoga, 
worship  the  Indestructible.  It  is  for  that  seat  that  men  of 
learning  and  excellent  vows,  of  tranquil  souls,  and  of  senses 
completely  vanquished,  strive.^"  That  is  not  capable  of  being 
smelt  by  the  sense  of  smell ;  nor  tasted  by  the  tongue :  or 
touched  by  the  organs  of  touch.     It  is  by    the   mind  that   that 


*  I  follow  Nilakantha.  Telang  adopts  the  views  of  Arjuna  Misra 
and  renders  the  first  line  as  'whatever  acts  are  seized  (by  the  touch,,  or 
?een,  or  heard,  &e.'  'Grahyara,'  according  to  Nilakantha,  implies  those 
acts,  like  Diksha,  &c.,  which  are  adopted  with  the  aid  of  others. — T. 

t  This  seat,  says  Nilakantha,  is  called  Avimukta  and  lies  between 
the  eyebrows  and  the  nose  — T. 

J  Nilakantha  interprets  this  mystically.  By  'Soma'  he  understands 
the  artery  or  duct  called  Ida,  and  by  'Agni'  the  duct  called  Pingalii. 
'Dhira'  is  'Budhipreraka ;'  'vyavayam'  is  'sancharara.'  'Dhirobhutani 
dharayan  nityam  vyavayani  kurute'  is  the  order  of  the  words.  The 
sense  is  this  :  in  this  spot  is  seated  Brahma  ;  there  Ida  and  Pingala 
meet ;  and  there  also  is  Vayu  which  urges  the  understanding  and  up* 
holds  all  living  creatures.— T. 

tT  'Icatra'  is  not  to  be  taken  as  a  locative  here.  It  is  equivalent  to 
syatah'  or  for  which.— T.  ...  •         , 


Bi  MlHABHARATl.  [A7lUgita 

is  attained."  It  is  incapable  of  being  conquered  by  the  eye. 
It  transcends  the  sense  of  hearing.  It  is  destitute  of  scent, 
taste,  touch,  and  form  as  attributes.^*  It  is  that  from  which 
proceeds  the  well-ordained  universe,  and  it  is  that  upon  which 
it  rests.  The  life-breaths  called  Prana  and  Apana  and  Samana 
and  Vyana  and  Udana,**  flow  from  it,  and  it  is  that  into 
which  they  again  enter.  The  breaths  Prana  and  Apana  move 
between  Samana  and  Vyana.^^  When  the  soul  sleeps,  both 
Samana  and  Vyana  are  absorbed.*  Between  Apana  and 
Prana,  Udana  dwells,  pervading  all.^*  Hence,  Prana  and 
Apana  do  not  desert  a  sleeping  person.  In  consequence  of  it.s 
controlling  all  the  life-winds,  the  controlling  breath  is  so  called 
Udana.-^^  Hence,  utterers  of  Brahma  undergo  penances  which 
have  myself  for  their  goal.-f-  In  the  midst  of  all  those  life 
breaths  that  swallow  up  one  another  and  move  within  the 
body,  blazes  forth  the  fire  called  Vaigwanara  made  up  of 
seven  flames.  The  nose,  the  tongue,  the  eye,  the  skin,  the 
ear  which  numbers  the  fifth,^^"^^  the  mind,  and  the  under- 
standing,— these  are  the  seven  tongues  of  that  Vai^wanara'a 
flame.  That  which  is  smelt,  that  which  is  seen,  that  which  is 
drunk,  that  which  is  touched,  as  also  that  which  is  heard,'"* 
that  which  is  thought  of,  and  that  which  is  understood, — 
these  are  the  seven  sorts  of  fuel  for  me.  That  which  smells, 
that  which  eats,  that  which  sees,  that  which  touches,  that 
which  hears,  numbering  the  fifth  ;"  that  which  thinks,  and 
that  which  understands, — these  are  the  seven  great  oflBciating 
priests.^^  Behold,  O  blessed  one,  learned  sacrificers  duly  cast- 
ing seven  libations  in  seven  ways  in  the  seven  fires,^'  viz.,  that 
which  is  smelt,  that  which  is  drunk,  that  which  is  seen,  that 
•which  is  touched,  as  also  that  which  is  heard,  that  which  is 
thought  of,  and  that  which  is  understood,  create  them  in    their 


*  'Tasrain'  is  taken,  by  Nilakantha  as   'Ap^na  sahite  Prane.'— T. 

t  'Utkavshena  anayati,'  hence  'Udana,'  says  Nilakantha.  The  sense 
of  the  whole  passage  seems  to  be  this.  Worldly  life  is  regulated  by  the 
life-breaths.  These  are  attached  to  the  Soiil  and  lead  to  its  individual 
manifestations.  Udana  controls  all  the  breaths.  Udana  is  controlled 
by  penance.  It  is  penance,  then,  that  destroys  the  round  of  rebirths 
and  leads  to  abborption  into  Brahma.— T. 


Farva.]  icwamedha  parta."  S» 

own  wombs.*  Earth,  "Wird,  Ether,  Water,  and  Light  number- 
ing as  the  fifth,^*  Mind,  and  Understanding, — these  seven  are 
called  wombs  (of  all  things).  All  the  attributes  which  consti- 
tute the  sacrificial  offerings,  enter  into  the  attribute  that  is 
born  of  the  fire  f°  and  having  dwelt  within  that  dwelling 
become  reborn  in  their  respective  wombs.  Thither  also,  viz., 
in  that  which  generates  all  beings,  they  remain  absorbed 
during  the  period  for  which  dissolution  lasts.''*  From  that  is 
produced  smell,  from  that  is  produced  taste,  from  that  is  pro- 
duced color,  and  from  that  is  produced  touch  f  from  that  is 
produced  sound  ;  from  that  arises  doubt ;  and  from  that  is 
produced  resolution.  Thus  is  what  is  known  as  the  sevenfold 
creation."*  It  is  in  this  very  way  that  all  this  was  compre- 
hended by  the  ancients.  By  the  three  full  and  final  libations, 
the  full  become  full  with  light.—'  "^^ 


Section  XXI. 

"'The  Brahmana  said, — In  this  cannection  is  cited  the 
following  ancient  story.  Do  thou  understand,  of  what  kind 
the  institution  is  of  the  ten  Hotris  (sacrificing  priests).-'  The 
ear,  the  skin,  the  two  eyes,  the  tongue,  the  nose,  the  two  feet, 
the  two  hands,  the  genital  organ,  the  lower  duct,  and  speech, — 
these,  0  beautiful  one,  are  the  ten  sacrificing  priests.'^  Sound 
and  touch,  color  and  taste,  scent,  speech,  action,  motion,  and 
the  discharge  of  vital  seed,  of  urine,  and  of  excreta,  are  the 
ten  libations.^  The  points  of  the  compass,  wind,  Sun,  Moon, 
earth,  fire,  Vishnu,  Indra,  Prajapati,  and  Mitra, — these,  O 
beautiful  one,  are  the  ten  (sacrificial)  fires.*  The  ten  organs 
(of  knowledge  and  action)  are  the  sacrificing  priests.  The 
libitions,  0  beautiful  one,  are  ten.  The  objects  of  the  senses 
are  the  fuel  that  are  cast    into   these   ten    fires,i* °  as   also   the 

*  The  meaning  seems  to  be  this  :  they  who  renounce  sensuous  objecta 
can  create  them  when  they  like.  One  casting  off  smell  that  has  earth  for 
its  object  can  create  earth  when  he  likes.— T. 

t  What  is  stated  in  this  passage  is,  shortly,  this  r^^the  ear,  &c.,  are 
the  ffotris  or  sacrificing  priests  who  are  to  pour  libations  on  the  sacri- 
fi«  al    fire.     The  peieeptions  ajid   functions  ofthoae  organs  constitute  the 


oG  MAIIAEITARATA.^'  [Anugtta 

mind,  which  is  the  la.lle,  and  the  wealth  (viz.,  the  good  and 
bad  acts  of  the  sacrificer).  What  remains  is  the  pure,  highest 
knowledge.  We  have  heard  that  all  this  universe  was  well 
differentiated  (from  Knowledge).'  All  oVijects  of  knowledge 
are  Mind.  Knowledge  only  perceives  {i.  e.,  discovers  the  Mind 
without  being  attached  to  it).  The  Knower  (or  Jiva),  encased 
in  subtle  form,  lives  within  the  gross  body  that  is  produced  by 
the  vital  seed.'^  The  bearer  of  the  body  is  the  Garhapatya 
fire.  From  that  is  produced  another.  Mind  is  the  Ahavaniya 
fire.  Into  it  is  poured  the  oblation.^  From  that  was  produced 
the  Veda  (or  Word) ;  (then  was  born  Mind) ;  Mind  (desirous  of 
creation)  sets  itself  on  the  Veda  (or  the  Word).  Then  arises 
form  (or  color)  undistinguished  by  particular  colors.  It  runs 
towards  the  Mind.* — ^ 

"  'The  Brahmana's  wife  said,— Why  did  Word  first  arise 
and  why  did  Mind  arise  afterwards,  seeing  that  Word  starts 
into  existence  after  having  been  thought  upon  by  Mind  ?^'* 
Upon  what  authority  can  it  be  said  that  Mati  (Prana)  takes 
refuge  in  Mind.  Why,  again,  in  dreamless  slumber,  though 
separated  from  Mind,  does  not  Prana  apprehend  (all  objects)  ? 
What  is  that  which  restrains  it  then  ?t — " 


Havi  or  libations  that  are  to  be  pourerl.  The  points,  wind,  &c.,  are  the 
Agni  or  sacred  fires  on  which  they  are  to  be  poured.  These  statements 
are  recapitulatpd  in  Verse  5.  The  objects  of  the  senses,  the  same  as 
tliose  in  Verse  3,  are  the  fuel,  before  described  las  Havi  or  libations, 
Which  are  to  be  burnt  off  by  being  cast  into  the  fires.— T. 

*  The  -Hridaya'  or  heart  is  the  'Garhapatya'  fire.  From  it  is  pro- 
duced another  fire,  the  'Ahavaniya,'  viz.,  the  mind.  'The  heart  was 
pierced.  From  the  heart  arose  mind,  for  the  mind  arose  Chandramas,' 
is  the  declaration  of  the  Cruti  cited  by  Nilakantha.  The  Ahavaniya 
fire  or  mind  is  the  mouth.  'Asyamahavaniya'  is  the  Cruti.  'Annamayam 
hi  Somyamaiia.*,  apomayahprfmah,  tejomayivak'  is  the  Cruti  that  bears 
tipon  this.  Food  or  fire,  poured  into  the  mouth,  develops  into  speech 
or  word.  'Vachaspati'  implies  the  Veda  or  word.  First  arises  the 
word,  the  mind  sets  itself  upon  it,  desirous  of  creation.  This  corres- 
ponds with  the  Mosaic  Genesis.  'God  said  let  there  be  light,  and  there 
was  light.'     The  Wor<l  was  first.— T. 

t  The  last  question  seems  to  be  this  :  in  dreamless   slumber,  the  mind 

disappears  totally.     If  it  is  the  mind  upon  which  Prana  rests,  why    does 

,BOt  rruiia  al^o    di.app.ar?     it   i.   .eeu   to   sep^iratf   it^ell  from    uand, 


Parva.]  acwamedha  parva.'  57 

"'The  Brahniana  said>-— The  Apana  breath,  becoming  tha 
lord  (i.  e.,  bringing  the  Prana  under  its  control),  in  con- 
sequence of  such  lordship  over  it,  makes  it  identical  with  itself. 
That  restrained  motion  of  the  Prana  breath  (which  lor  the 
time  becomes  identical  with  that  of  the  Apana)  has  been 
said  to  be  the  motion  of  the  mind.  Hence  the  mind  is 
dependent  upon  Prana,  (not  Prana  upon  the  mind.  There- 
fore, in  dreamless  slumber,  upon  the  disappearance  of  mind, 
Prana  does  not  disappear). ^^  But  since  thou  askest  me  a 
question  about  word  and  mind,  I  shall,  therefore,  relate  to 
thee  a  discourse  between  them.^^  Both  Word  and  Mind, 
repairing  to  the  Soul  of  matter,*  asked  him, — Do  thou 
say  who  amongst  us  is  superior.  Do  thou,  0  puissant  one, 
despel  our  doubt  !" — On  that  occasion,  the  holy  one  made 
this  answer, — The  mind  undoubtedly  (is  superior)  ! — Unto 
him  Word  said, — I  yield  to  thee  the  fruition  of  all  thy 
desires  !-|- — ^^ 

"  'The  Brahmana  said, — Know  that  I  have  two  minds,  im- 
movable and  movable.  That  which  is  immovable  is,  verilv. 
with  me  ;  the  movable  is  in  your   dominion.:}:^*'     That    mind  is 


for  it  continues  to  exist  while  mind  does  not  exist.  If  so,  t.  e ,  if  exist- 
ing, as  it  must  be  admitted  to  do,  why  does  it  not  apprehend  objects  ? 
What  is  it  that  restrains  its  powers  of  apprehension  ? — T. 

*  'Bhutatmanara'  is  ordinarily  i  Prajapati.  Nilakantha  takes  it  to 
mean  here  individual  Jiva  or  self. — T. 

t  It  is,  through  words  that  desirable  fruits,  visible  and  invisible, 
are  acquired.  Of  course,  word  means  both  ordinary  speech  and  Vedic 
Mantra*. — T. 

X  The  speaker  is  the  Brahmana,  which  Nilakantha  explains  to  mean 
the  Brfihmana  named  Manas  or  Mind.'  Instead  of  such  a  learned  in- 
terpretation, we  may  take  it  as  implying  that  the  Brahmana  is  repeating 
the  answer  which  Bhutatman,  i.  c,  Prajapati  or  Jiva,  made  to  Word. 
The  Brahmana  is  the  real  speaker.  He  recites  the  words  of  Jiva.  'Im- 
movable,' aecordint;  to  Nilakantha,  means  'that  which  is  seizable  by 
the  externil  senses;'  and  'movable,'  that  which  is  beyond  the  ken  of 
the  senses,  sxich  as  heaven,  &c.  The  external  world  being  only  a  mani- 
festation of  the  mind,  it  is  spoken  of  here  as  identical  with  it.  So, 
the  idea'^  in  the  mind  whicli  are  not  due  to  the  senses,  are  only  the  mind. 
This  is  tlie  movable  mind.  That  mind  depends  on  word  or  the  scrip- 
ture,.—T. 

[     8     1 


oS  MAHABnARATA;  [Anujii(S 

verily  called  movp.ble  which,  in  the  form   of  Mantra,  letter,  or 
voice,  is   referrible    to   your   dominion.     Hence,  thou    art    su- 
perior (to  the  other  mind  which  concerns  itself  with    only    the 
external  world)."     But   since,  coming    of  thy    own    accord,  O 
beautiful  one,  thou  enterest   into   the    engagement    (about  the 
.fruition    of  all    wishes),  therefore,  filling    myself  with   breath, 
I  utter  thee  I'**^^     The  goddess    Word  used  alwaya  to  dwell    be- 
tween   Prana    and  Apana.     But,  O  blessed    one,  siiddng  into 
Apana,  though    urged   upwards,  in   consequence  of  becoming 
dissociated    from  Prana,  she  ran  to   Prajapati   and    said,— Be 
gratified  with    me,  O  holy  one  !^® — Then  Prana  appeared,  once 
more  fostering  Werd.     Hence,  Word,  encountering    deep   ex- 
halation, never    utters    anything.''^^     Word  always  flows  as  en- 
diroil  with  utterance  or  unendued   with    it.f     Amongst    those 
two.    Word    without     utterance   is   seperior     to   Word    with 
utfeerance.^^     Like    a    cow  -endued   with    excellent    milk,   she 
(Word  without    utterance)    yields   diverse  kinds   of  meaning. 
This  one  always  yields  the  Eternal  {viz.,  Emancipation),  speak- 
ing of  Brahma.""     O  thou  of  beautiful   smiles,  W^ord  is  a  cow, 
in  consequence  of  her  puissance  which  is  both  divine  and    not 
divine.     Behold    the   distinction    of  these    two  subtle  forms  of 
Word  that  flow  '4—^^ 

"  'The  Brahmana's  wife  said, — What  did  the  goddess  of 
Word  then  say,  in  days  of  old,  when,  though  impelled  by  the 
wish  to  speak,  speech  could  not  come  out  ? — '^ 

"  'The  Brahmana  said, — The  Word  that  is  generated  in  the 
body  by  Prana,  then  attains  to  Apana  from  Prana.  Then 
transformed  into  Udana  and  issuing  out  of  the  body,  envelops 
all    the    quarters,  with    Vyana.""     After    that,  she    dwells    in 

*  Telang  gives  a  different   version    of  this    Verse.     1    offer   a  verbal 
rendering,  witnont  attempting  to  explain  it. — T. 

t  /.  e.,  as  noisy  or  noiseless — T. 

I  1  have  given  as  close  a  verbal  rendering  of  the  passage  as  possible. 
The  sense,  however,  is  not  very  intelligible  to  me.  Tiie  gloss  of  Nila- 
kantlia  is  as  unintelligible  as  the  text.  Telang  also  has  given  a  verbal 
rendering  which  differs  frorathe  above  slightly.  His  foot-notes  do  not, 
I  think,  bring  out  the  meaning  at  all  As  regards  the  two  vernacular 
versions,  both  are  useless. — T. 


Farvcu]  acwamedhi  parva.  59 

Samana.  Even  in  this  way  did  Word  formerly  speak.  Hence 
Mind,  in  con.sGquence  of  being  immovable,  is  distinguished, 
and  the  goddess  Word,  in  consequence  of  being  movable,  is 
also  distins[uished. — '  "'^ 


Section  XXTI; 

"'The  Brahmana  said.. — In    this   connection    is   cited    the 
ancient  story,.  O  blessed  one,  of  what  the  institution  is  of  tJi<i 
seven  sacrificing  priests.^     The  nose,  the   eye,  the   tongue,  the 
skin,  and    the    ear    numbering   the    fifth,  the    mind,  and    the 
understanding, — these  are  the  seven    sacrificing    priests  stand- 
ing distinctly  from    one  another.-     Dwelling   in    subtle    space, 
they  do  not  perceive  one  another.     Do   thou,  O  beautiful  one^ 
know  these  sacrificing  priests  that  are  seven  by  their  nature  !^ 
"  'The  Brahmana's  wife  said, — How  is   it  that    dwelling,  in 
subtle  spxce,  these  do  not   perceive    one    another..?     What   are 
their  (respective)  natures,  O  holy  one?     Do  thou,  tell  me. this, 
Olord!— * 

"  'Tlie  Brahmana  said, — Xot  knowing  the  qualities  (of  any 
object)  is  ignorance  (of  that  object) ;  while  knowledge  of  the 
qualities  is  (called)  knowledge  (of  the  object  which  possesses 
those  qualities).  These  seven  never  succeed  in  apprehending 
or  knowing  the  qualities  of  one  another."  The  tongue,  the  eye- 
the  ear  too,  the  skin,  the  mind,  and  the  understanding,  do 
not  succeed  in  apprehending  smells.  It  is  the  nose  alone  that 
apprehends  them.^  The  nose,  the  eye,  the  ear  too,  the  skin, 
the  mind,  and  the  understanding,  never  succeed  in  apprehend- 
ing tastes.  The  tongue  alone  apprehends  them.^  The  nose,' 
the  tongue,  the  ear  also,  the  skin,  the  mind,  and  the  under- 
.standing,  never  succeed  in  apprehending  colors.  It  is  the  eve 
alone  that  apprehends  them.®  The  nose,  the  tongue,  the  eve 
too,  the  ear,  the  understanding,  and  the  mind,  never  succeed 
in  apprehending  sensations  of  touch.  It  is  the  skin  alone 
that  apprehends  them.®  The  nose,  the  tongue,  the  eye,  the 
skin,  tlie  mind,  and  the  understanding,  never  succeed  in  appre- 
hending sounds.  It  is  the  car  alone  that  apprehends  them.^" 
The    nose,  the    tongue,     the    eye,  the    skin,  the    ear.  and    the 


GO  maHabilaKxta.  [Anuf/ita 

understanding,  never  succeed  in  apprehending  doubt.  It  is 
the  mind  that  apprehends  it.^^  The  nose,  the  tongue,  the  eye, 
the  skin,  the  ear,  and  the  mind,  never  succeed  in  apprehend- 
ing determination  (certainty  in  respect  of  knoNvledge).  It  is 
the  understanding  alone  that  apprehends  it.-*^  In  this  connec- 
tion, is  cited,  O  beautiful  lady,  this  ancient  narrative  of  a 
discourse  between  the  senses  and  the  mind.^* 

The  mind  said, — The  nose  does  not  smell  without  me. 
(Without  me)  the  tongue  does  not  apprehend  taste.  The  eye 
does  not  seize  color,  the  skin  does  not  feel  touch,**  the  ear 
does  not  apprehend  sound,  when  deprived  of  me.  I  am  the 
eternal  and  foremost  one  among  all  the  elements.*^  It  always 
happens  that  destitute  of  myself,  the  senses  never  shine,  like 
habitations  empty  of  inmates  or  fires  whose  flames  have  been 
quenched.*^  "Without  me,  all  creatures  fail  to  apprehend 
qualities  and  objects,  with  even  the  senses  exerting  themselves, 
even  as  fuel  that  is  wet  and  dry  (failing  to  ignite  a  fi?e)  ! — *^ 

Hearing  these  words,  the  Senses  said, — Even  this  would  be 
true  as  thou  thinkest  in  this  matter,  if,  indeed,  thou  couldst 
enjoy  pleasures  without  either  ourselves  or  our  objects.**^  If, 
when  we  are  extinct,  there  be  gratification  and  support 
of  life,  and  a  continuation  of  thy  enjoyments,!  then  what 
thou  thinkest  would  be  true  ;*^  or,  if,  when  we  are  absorbed 
and  objects  are  existing,  thou  canst  have  thy  enjoyments  by 
thy  desii'e  alone,  as  truly  as  thou  hast  them  with  our  aid.^®' 
If,  again,  thou  deemest  thy  power  over  our  objects  to  be  al- 
ways complete,  do  thou  then  seize  color  by  the  nose,  and  taste 
by  the  eye.-*  Do  thou  also  take  smells  by  the  ear,  and  sen- 
sations of  touch  by  the  tongue.  Do  thou  also  take  sounds  by 
the  skin,  and  likewise  touch  by  the  understanding."^  They 
that  are  powerful  do  not  own  tlio  dominion  of  any  rules. 
Rules  exist  for  those  only  that  are  weak.  Do  thou  seize  en- 
joyments unenjoyed  before;  it  behoves  thee  not  to  enjoy  what 
has  been  tasted  before  (by  others)."*     As  a  disciple  repairs   to  a 

*  The  correct  reading  is  'cha'  after  'artlifm'  and  not  'twam'  after  it. 
Hence,  the  Senses  any  that  'without  ourselves  and  withoat  tliose  which 
are  oin'  ohiccts,  thou  caubt  not  have  thv     J'joympiito.' — T. 


Parva.]  acwamedha  parva.  61 ' 

preceptor  for  the  sake  of  (acquiring)  the  Crutis,  and  then, 
having  acquired  the  Crutis,  dwells  on  their  import  (by  obeying 
their  injunctions),^*  even  so  dost  thou  regard  as  thine  those 
objects  which  are  shown  by  us,  past  or  future,  in  sleep  or  in 
wakefulness.'''^  Of  creatures,  again,  that  are  of  little  intelli- 
gence, when  their  mind  becomes  distracted  and  cheerless,  life 
is  seen  to  be  upheld  upon  our  objects  discharging  their  func- 
tions.*^® It  is  seen  also  that  a  creature,  after  having  formed 
even  innumerable  purposes  and  indulged  in  dreams,  when 
afflicted  by  the  desire  to  enjoy,  runs  to  objects  of  sense  alone.f  ^ 
One  entering  upon  enjoyments  depending  on  mental  purposes 
alone  and  unconnected  with  actual  objects  of  sense,  always 
meets  with  death  upon  the  exhaustion  of  the  life-breaths,  like 
an  enkindled  fire  upon  the  exhaustion  of  fuel.'"  True  it  is 
that  we  have  connections  with  our  respective  attributes ;  true 
it  is,  we  have  no  knowledge  of  one  another's  attributes.  But 
without  us  thou  canst  have  no  perception.  Without  us  na 
happiness  can  come  to  thee  ! — '  "^** 


Section  XXIII. 

"'The  Brahmana  said, — In  this  connection,  O  blessed  lady 
is  cited  the  ancient  story  of  what  kind  the  institution  is  of 
the  five  sacrificing  priests.*  The  learned  know  this  to  be  a 
great  principle  that  Prfma  and  Apana  and  Udana  and  Samana 
and  Vyana  are  the  five  sacrificing  priests. — * 

"  'The  Brahmana's  wife  said, — That  naturally  there  are  seven 
sacrificing  priests  is  what  was  my  former  conviction.  Let  the 
great  principle  be  declared  to  me  as  to  how,  verily,  the  number 
is  five  of  the  sacrificing  priests. — * 

"  'The  Brahmana  said, — The  wind  nursed  by  Prana  after- 
wards takes  birth  in  Apana.  The  wind  nursed  in  Apana  then 
becomes  developed  into  Vyana.*  Nursed  by  Vyana,  the  wind 
is  then  developed  into  XJdrum,.     Xursed    in    Udana,  the    wind 

*  Thus  creatures  may  exist    through  us,  even    though  mind   may    be 
out  of  order. — T. 

-  t  Both  mental  purposes,  and  dveam.^  having  failed  lo  gratify  him.— T, 


G2  MvJ[\BHA.RvT\  [Ahufjitci 

19  then  generated  as  Samana.^  Those  good  beings  in  days  of 
yore  asked  the  first-born  Grand.sire,  .sayiiig, — Do  thou  say  v/ho 
amongst  us  is  the  foremost  !  He  (whom  thou  wilt  indicate) 
will  be  our  chief  ! — * 

"  ' — Brahman  said, — He  upon  whose  extinction  all  the  lifc- 
l)reaths  become  extinct  in  the  bodies  of  living  creatures,  he 
upon  whose  moving  they  move^  is  verily  the  foremost  (among 
you).     Do  ye  go  where  ye  like  ! — "^ 

'" — Prana  said, — Upon  my  extinction  all  the  life-breaths 
become  extinct  in  the  bodies  of  living  creatures.  Upon  my 
moving  they  once  more  move.  I  am  (therefore)  the  foremost. 
Behold,  I  go  into  extinction  ! — ^ 

'■  'The  Brahmana  continued, — Prana  then  became  extinct 
and  once  more  moved  about.  Then  Saraana  and  Udana  also, 
O  blessed  one,  said  these  words,® — Thou  dost  not  dwell  here, 
pervading  all  this,  as  we  do*  Thou  art  not  the  foremost 
amongst  us,  0  Prana  !  (Only)  Apana  is  under  thy  dominion  ! 
— Prana  then  moved  about,   and  unto-  him  Apana  spoke. — ^^ 

"  ' — Apana  said, — When  I  become  extinct,  all  the  life-winds 
become  extinct  in  the  bodies  of  living  creatures.  When  I 
move  about,  they  again  move  about.  I  am,  therefore,  the 
foremost.     Behold,  I  go  into  extinction  ! — ^^ 

"  'The  Brahmana  continued, — Unto  Apana  who  said  .so, 
both  Vyana  and  Udana  said, — 0  Apana,  thou  art  not  the  fore- 
most. (Only)  Prana  is  under  thy  dominion.^" — Then  Apana 
began  to  move  about.  Vyana  once  more  addressed  him,  say- 
ing,— I  am  the  foremost  of  all  (the  life-winds).  Listen,  for 
what  reason.''  When  I  become  extinct,  all  the  life-winds  be- 
come extinct  in  the  bodies  of  living  creatures.  When  I  move 
about,  they  once  more  move  about.  I  am  (therefore)  the  fore- 
most.    Behold,  I  go  into  extinction  ! — ■"* 

"  'The  Brahmana  continued, — Then  Vvana  went  into  ex- 
tinction  and  once  more  began  to  move  about.  At  this,  Prana 
and  Apana  and  Udana  and  Samana  addressed  him,  saying,'" — 
Thou  art  not  the  foremost  among  us,  O  Vyana  !  (Only)  Sa- 
mana is  under  thy  dominion. — Vyana  then  began  to  move 
about  and  Samana  said  unto  him," — I  am  the  foremost  of  you 
all  !     Listen,  for  what    reason.     When    I    become    extinct,  all 


SarVV..]  HCWAMEDIIA.  parva.^  ^3 

the  life-winds  become  extinct  in  the  bodies  of  living  creatures 
When  I  begin  to  move  about,  they  once  more  move  about, 
Hence,  I  am  the  foremost.  Behold,  I  go  into  extinctioii  :^^— 
Then  Samana  began  to  move  about.  Unto  him  Udana  said,— 
I  am  the  foremost  of  all  the  life-winds.  Listen,  for  Avhafc 
reason.^^  When  I  become  extinct,  all  the  life- winds  become 
extinct  in  the  bodies  of  living  creatures.  When  I  move  about 
they  once  more  move  about.  Hence,  I  am  the  foremost.  Be- 
hold, I  go  into  extinction  !^^ — Then  Udana,  after  having  gone 
into  extinction,  began  to  once  more  move  about.  Prana  and 
Apana  and  Samana  and  Vyana  said  unto  him, — O  Udana, 
thou  art  not  the  foremost  one  among  us.  (Only)  Vyana  is 
under  thy  dominion  ! — ^° 

"  'The  Brahraana  continued, — Unto  them  assembled  to- 
gether, the  Lord  of  creatures,  Brahman,  said, — Ye  are  all 
foremost  and  not  foremost.  Ye  are  all  endued  with  the  attri- 
butes of  one  another.'^  All  are  foremost  in  their  own  spheres, 
and  all  possess  the  attributes  of  one  another  ! — Thus  said  unto 
them,  that  were  assembled  together,  the  Lord  of  all  creatures.** 
— There  is  one  that  is  unraoving,  and  one  that  is  moving.  In 
consequence  of  special  attributes,  there  are  five  life-winds. 
My  own  self  is  one.  That  one  accumulates  into  many  forms.'* 
Becoming  friendly  unto  one  another,  and  gratifying  one  an- 
other, depart  in  peace.  Blessings  to  ye,  do  ye  uphold  one 
another !— '  "^* 


Section  XXIV. 

"  'The  Brahraana  said, — In  this  connection  is  cited  the 
ancient  story  of  the  discourse  between  Narada  and  the  Bishi 
Devamata.^ 

"  ' — Devamata  said, — What  verily,  comes  first  into  exist- 
ence, of  a  creature  that  takes  birth  ?  Is  it  Prana,  or  Apana, 
or  Samana,  or  Vyana,  or  Udana? — ^ 

"  ' — Nclrada  said, — By    whatever   the    creature    is   created, 

that  first  comes  unto  him    which    is   other    (or   separate    from 

him).     The  life-winds  are  to  be    known    as    existing    in    pairs, 

viz.,  tho^e  that  move  transversely,  upwards,  and  downwards. — * 


B*  ,    iTAiTAinixiuTA.  [Anuglta 

"  ' — Devamata  said, — By  whom  (among  the  life-winds)  is  a 
creature  produced  ?  Who  (amongst)  them  comes  first  ?  Do 
thou  tell  me  what  the  pairs  are  of  the  life-winds,  that  move 
transversely,  upwards,  and  downwards. — * 

"  ' — Narada  said, — From  Sankalpa  (wish)    arises    Pleasure. 
It  also  arises  from  sound.     It  arises  also    from    taste  ;  it    arises 
too   from    color.^     From    the    semen,  united    with    blood,  first 
flows  Prana.     Upon  the  semen  being  modified  by  Prana,  flow3 
Apana.®     Pleasure  arises  from    the    semen    as    well.     It  arises 
from  taste  also.     This  is  the  form  (effect)  of  Udana.     Pleasure 
is  produced  from  union.'     Semen  is  generated  by  desire.    From 
desire  is  produced  the  menstrual  flow.     In  the  union   of  semen 
and  blood,  generated  by    Samana   and    Vyana,^  the  pair   that 
consists  of  Prana  and  Apana,  enters,  moving  transversely  and 
upwards.     Vyana  and  Samana  both  form  a    pair   that    moves 
transversely.^     Agni  (fire)  is  all  the  deities.     Even    this  is   the 
teaching  of  the  Veda.     The    knowledge    of  Agni    arises   in  a 
Brahmana,  with  intelligence.^"     The  smoke   of  that    fire   is  of 
the  form  of  (the    attribute   called)    Darkness.     The   attribute 
that  is  known  by  the  name    of  Passion    is   in    its   ashes.     The 
quality  of  goodness  arises  from    that    portion    of  the   fire    into 
which  the  oblation   is   poured.*^**     They    that    are    conversant 
Avith  sacrifices  know  that  Samana    and   Vyana    are    from    the 
attribute  of  Goodness.     Prana  and  Apana  are   portions   of  the 
oblation  (of  clarified    butter).     Between    them    is   the    Fire.^* 
That  is  the  excellent  form   (or  seat)    of  Udana,  as   the   Brah- 
manas  know.     Listen    as    I    say    which    is    distinct    from    the 
pairs.^^     Day  and  Night  constitute  a  pair.     Between    them    is 
the  Fire.     That  is  the  excellent  seat  of  Udana   as   the    Brah- 
manas  know."     The   existent   and    the    non-existent    form    a 
pair.     Between  them  is  the  Fire.     That  is    the   excellent   seat 
of  Udana  as  the  Brahmanas  know.^*     First  is  Samana.     Then 
Vvana.     The  latter's  function    is    managed    through    it    {viz., 


*■  The  reading  'sarvam'  in  tlie  second  line   is   incorrect,  though    Nila- 

kantha  adopts  it.     The  different  portions  of  the  fire   are  indicated    as  tlie 

ditforent  attributes.     The  smoke  is    of  the   form    of  ]~)arkness    (Tamas)  ; 

theadiesare  the   attribute   of  Passion;  while    the   blazing    flame,  that 

nto  which  the  oblation  is  thrown,  is  the  attribute  of  Goodness. — T. 


Farva.]  acwamedha  parya.  65 

Samana).  Then,  secondly,  Samana  once  more  comes  into 
operation.-^^  Only  Vyana  exists  for  tranquillity.  Tranquillity 
is  eternal  Brahma.  This  is  the  excellent  seat  of  Udana  as  the 
Brahmanas  know.* — '  "^® 


Section  XXV. 

"'The  Brahmana  said, — In  this  connection  is  recited  the 
ancient  story  of  what  the  institution  is  of  the  Chaturhotra 
(sacrifice).^  The  ordinances  are  naw  being  duly  declared  of 
that  in  its  entirety.  Listen  to  me,  0  amiable  lady,  as  I  de- 
clare this  wonderful  mystery.-  The  instrument,  the  action, 
the  agent,  and  Emancipation, — these,  0  beautiful  lady,  are  the 
four  sacrificing  priests  by  whom  the  universe  is  enveloped.* 
Hear  in  its  entirety  the  assignment  of  causes  (relating  to  this 
topic).*  The  nose,  the  tongue,  the  eye,  the  skin,  the  ear 
numbering  the  fifth,  the  mind,  and  the  understanding, — these 
seven  should  be  understood  as  the  causes  of  (the  knowledge  of  ) 
qualities.  Smell,  taste,  color,  sound,  touch,  numbering  the  fifth,^ 
the  objects  of  the  mind,  and  the  objects  of  the  understanding, 
— these  are  the  seven  causes  of  action.  He  who  smells,  he  who 
eats,  he  who  sees,  he  who  speaks,  he  who  hears,  numbering 
the  fifth,^  he  who  thinks,  and  he  who  understands, — these 
seven  should  be  known  as  the  causes  of  action.  Possessed  of 
qualities,  these  enjoy  their  own  qualities,  agreeable  or  dis- 
agreeable.f^  As  regards  the  Soul,  that  is  destitute  of  quali- 
ties. These  seven  are  the  causes  of  Emancipation.  With 
them  that  are  learned  and  possessed  of  sufficient  understand- 
ing, the  qualities,  which  are  in  the  position  of  deities,  eat  the 
oblations,  each  in  its  proper  place,  and  agreeally  to  what  has 
been  ordained.  The  person  who  is  destitute  of  learning,  eat- 
ing diverse    kinds   of  food,  becomes  seized    with   the   sense  of 

*  I  give  a  close  rendering  of  these  Verses,  without  encleavoiiring  to 
bring  out  the  sense  as  explained  by  the  Commentators.  The  printed 
texts  are  not  correct.  The  text  adopted  by  Nilakantha  differs  from  that 
of  Arjuna  Misra.  The  very  order  of  the  verses  is  not  uniform  in  all  the 
texts.— T. 

t  'These'  refers  to  action,  agent,  and  instrument.  The  qualities  of 
which  they  are  possessed  are  goodness,  paseion,  and  darkness.— T. 

[     9     ] 


66  mahabharata;  [AnugitS 

mineness.*®'®  Digesting  food  for  himself,  he  becomes  ruined 
through  the  sense  of  mineness.  The  eating  of  food  that  should 
not  be  eaten,  and  the  drinking  of  wine,  ruin  him.^°  He  des- 
troys the  food  (he  takes),  and  having  destroyed  that  food,  he 
becomes  destroyed  himself  The  man  of  learning,  however, 
being  possessed  of  puissance,  destroys  his  food  for  reproduc- 
ing it."  The  minutest  transgression  does  not  arise  in  him 
from  the  food  he  takes.  Whatever  is  thought  of  by  the  mind, 
whatever  is  uttered  by  speech,^^  whatever  is  heard  by  the  ear, 
whatever  is  seen  by  the  eye,  whatever  is  touched  by  the  (sense 
of )  touch,  Avhatever  is  smelt  by  the  nose,^^  constitute  obla- 
tions of  clarified  butter  which  should  all,  after  restraining  the 
senses  with  the  mind  numbering  the  sixth,  be  poured  into 
that  fire  of  high  merits  which  burns  within  the  body,  viz., 
the  Soul.+^*  The  sacrifice  constituted  by  Yoga  is  going  on  as 
regards  myself  The  spring  whence  that  sacrifice  proceeds  .is 
that  which  yields  the  fire  of  knowledge.  The  upward  life- 
wind  Prana  is  the  Stotra  of  that  sacrifice.  The  downward 
life-wind  Apana  is  its  Sastra.  The  renunciation  of  everything 
is  the  excellent  Dakshina  of  that  sacrifice.-^^  Consciousness, 
Mind,  and  Understanding,  which  are  all  Brahma,  are  its 
Hotri,  Adhwaryyu,  and  XJdgatri.  The  Pra^astri,  his  Castra, 
is  truth.+  Cessation  of  separate  existence  (or  Emancipation) 
is  the  Dakshina.-^®  In  this  connection,  people  conversant  with 
Narayana  recite  some  Richs.  Unto  the  divine  Narayana 
were  animals  offered  in  days  of  yore.S^^     Then  are  sung   some 

*  What  is  stated  in  thesp  two  Verses  is  this  :  it  is  the  Senses  that 
enjoy  ;  and  not  the  Soul.  This  is  well  known  to  those  that  are  learned. 
On  the  other  hand,  those  that  are  not  learned,  regard  this  or  that  to  be 
theirs,  when  in  reality  they  are  different  from  them.  They  are  their 
selves,  and  not  their  senses,  although  they  take  themselves  for  the  latter, 
ignorantly  identifying  themselves  with  things  which   they  are  not. — T. 

t  What  is  stated  here  is  this  :  Kestraining  the  senses  and  the  mind, 
the  objects  of  those  senses  and  the  mind  should  be  poured  as  libations 
on  the  sacred  fii*e  of  the  Soul  that  is  within  the  body. — T. 

j  /.  e.,  truth  is  the  Castra  of  the  Pragfistri. — T. 

S  'Narayana'  is  taken  by  Nilakantha  to  stand  here  for  either  the 
Veda  or  the  Soul.  The  animals  offerred  up  to  Narayana  in  days  of  ilJ 
J  were  the  senses  offered  up  as  sacrifices. — T. 


Farva.]  acwamedha  parya.  67 

Samans.     On  that  topic    occurs  an   authority.     0    timid   one, 
know  that  the  divine  Narayana  is  the  soul  of  all ! — '  "^® 


Section  XXVI. 

"  'The  Brahmana  said, — There  is  one  Ruler.  There  is  no 
second  beside  him.  He  that  is  Ruler  resides  in  the  heart.  I 
shall  speak  now  of  him.  Impelled  by  Him;  I  move  as  directed, 
like  water  along  an  inclined  plane. ^  There  is  one  Preceptor. 
There  is  no  second  beside  him.  He  resides  in  the  heart,  and 
of  him  I  shall  now  speak.  Instructed  by  that  preceptor,  all 
snakes  in  the  world  are  always  endued  with  feelings  of  ani- 
mosity." There  is  one  kinsman.  There  is  no  second  beside 
him.  He  resides  in  the  heart  of  him  I  shall  now  speak.  In- 
structed by  him,  kinsmen  become  possessed  of  kinsmen,  and 
the  seven  Rishis,  O  son  of  Pritha,  shine  in  the  firmament.® 
There  is  one  dispeller.  There  is  no  second  beside  him.  He 
resides  in  the  heart.  Of  him  I  shall  now  speak.  Having 
lived  with  that  instructor  under  the  proper  mode  of  living 
with  an  instructor,  Cakra  attained  to  the  sovereignty  of  all 
the  worlds.**  There  is  one  enemy.  There  is  no  second  be- 
side him.  He  resides  in  the  heart.  Of  him  I  shall  now  speak. 
Instructed  by  that  preceptor  all  snakes  in  the  world  are  always 
endued  with  feelings  of  animosity.^  In  this  connection  is 
cited  the  ancient  story  of  the  instruction  of  the  snakes,  the 
deities,  and  the  Rishis  by  the  Lord  of  all  creatures.®  The 
deities  and  the  Rishis,  the  snakes,  and  the  Asuras,  seated 
around  the  Lord  of  all  creatures,  asked  him,  saying, — Let 
that  which  is  highly  beneficial  for  us  be  declared  !^ — Unto 
them  that  enquired  about  what  is  highly  beneficial,  the  holy 
one  uttered  only  the  word  Om,  which  is  Brahma  in  one 
syllable.  Hearing  this,  they  ran  away  in  various  directions.^ 
Amongst  them  that  thus  ran  in  all  directions  from  desire 
of  self-instruction,  the  disposition  first  arose  in  snakes  of 
biting.^  Of  the  Asuras,  the  disposition,  born  of  their  nature, 
for  ostentations  pride,  arose.     The  deities^  betook    themselves  to 

*  'Crota'  here   means  preceptor  or  dispeller  of  doubts.     'Amaratwam' 
is  the  statua  of  the  immortal  head  of  all,— T, 


68  MAHABHARATA.  [Anugitci 

gifts,  and  the  great  Rishis   to  self-restraint.^"     Having  repair- 
ed to  one  teacher,  and    having   been    instructed    (refined)   by 
one  word,  the  snakes,  the  deities,  the   Rishis,  and   the   Dana- 
vas,  all  betook    themselves  to   diverse   different   dispositions." 
It  is  that  one  who   hears   himself  when   speaking,  and   appre- 
hends it  duly.     Once,  again,  is  that  heard  from  him    when   he 
speaks.     There  is  no  second   preceptor.*^"     It  is   in   obedience 
to  his  counsels  that  action    afterwards   flows.     The  instructor, 
the  apprehender,  the  hearer,  and  the  enemy,  are   placed  with- 
in the  heart.^^     By  acting  sinfully  in  the  world,  it   is   he   that 
becomes  a  person  of  sinful    deeds.     By   acting   auspiciously    in 
the  world,  it  is  he  who  becomes  a  person  of  auspicious   deeds." 
It  is  he  who  becomes  a  person  of  unrestrained  conduct  by  be- 
coming addicted  to  the  pleasures   of  sense,  impelled   by   desire. 
It  is  he    who  becomes   a    Brahmacharin   by   always   devoting 
himself  to   the  subjugation    of  his   senses."     It   is   he,  again, 
that  casts  off  vows  and  actions   and  takes   refuge   on    Brahma 
alone.     By  moving  in  the  world,   identifying  himself  the  while 
with  Brahma,  he  becomes  a   Brahmacharin.^^     Brahma   is   his 
fuel ;  Brahma  is  his  fire ;  Brahma  is  his   origin  ;  Brahma  is  his 
water ;  Brahma    is   his   preceptor ;    he    is   rapt    in    Brahma." 
Brahmacharyya  is  even  so  subtle,  as   understood  by   the    wise. 
Having  understood  it,  they  betook  themselves  to   it,  instructed 
by  the  Kshetrajna  If—'  "^« 


Section  XXVII. 

"  'The  Brahmana  said, — Having  crossed  that  impassible 
fastness  (the  world)  which  has  purposes  for  its  gadflies  and 
mosquitoes,  grief  and  joy  for  its  cold  and  heat,  heedlessness 
for  its  blinding  darkness,  cupidity  and  diseases  for  its  reptiles,^ 
wealth  for  its  one  danger  on  the  road,  and  lust  and  wrath  its 
robbers,  I  have  entered  the  extensive  forest  (of  Brahma)  !— " 


*  I  think  Telang  is  not  correct  in  his  rendering  of  this  verse.  What 
is  stated  here  is  plain,  viz.,  that  it  is  He  who  is  the  preceptor  and  the 
diaciple.  'Ayara  §rinoti,'— 'prochyamfuiam  grihnfiti,'— 'tat  prichcchatah 
ato  bhuyas  anye  grinanti,'  is  the  grammar  of  the  construction.  The  con- 
clusion then  comes — 'gururanyo  na  vidyate'. — T. 

+  One  who  understands  the  truth.— T. 


Parva.]  acwamedha  parva.  69 

"  'The  wife  of  the  Brahmana  said, — "Where  is  that  fore- 
most, 0  thou  of  great  wisdom  ?  What  are  its  trees  ?  What 
its  rivers  ?  What  its  mountains  and  hills  ?  How  far  is  that 
forest  ?— * 

"  'The  Brahmana  said, — There  exists  nothing  that  is  sepa- 
rate from  it.  There  is  nothing  more  delightful  than  it.  There 
is  nothing  that  is  unseparated  from  it.  There  is  nothing  more 
afflicting  than  it.*  There  is  nothing  smaller  than  that.  There 
is  nothing  vaster  than  that.  There  is  nothing  minuter  than 
that.  There  is  no  happiness  that  can  resemble  it.^  Regene- 
rate persons,  entering  into  it,  at  once  transcend  both  joy  and 
sorrow.  They  (then)  never  stand  in  fear  of  any  creature,  nor 
does  any  creature  stand  in  fear  of  them.^  In  that  forest  are 
seven  large  trees,  seven  fruits,  and  seven  guests.  There  are 
seven  hermitages,  seven  (forms  of)  Yoga  concentration,  and 
seven  (forms)  of  initiation.  Even  this  is  a  description  of  that 
forest.*^  The  trees  which  stand  filling  that  forest,  produce 
excellent  flowers  and  fruits  of  five  colors.^  The  trees  which 
stand  there  filling  that  forest,  produce  flowers  and  fruits  that 
are  of  excellent  colors  and  that  are,  besides,  of  two  kinds.' 
The  trees  which  stand  there  filling  that  forest,  produce  flowers 
and  fruits  that  are  endued  with  fragrance  and  that  are,  be- 
sides, of  two  colors.-^"  The  trees  which  stand  there  filling  that 
forest,  produce  flowers  and  fruits  that  are  possessed  of  fragrance 
and  that  are,  besides,  of  one  color.^^  The  two  trees  which 
stand  filling  that  forest,  produce  many  flowers  and  fruits  that 
are  of  unmanifest  colors.-*"  There  is  one  fire  here,  possessed 
of  a  good  mind.  That  is  connected  Vith  Brahman.  The  five 
senses  are  the  fuel  here.  The  seven  forms  of  Emancipation 
flowing  from   them   are   the    seven   forms   of  Initiation.     The 

*  The  seven  large  trees  are  the  five  senses,  the  mind,  and  the  under 
standing.  The  fruits  are  the  pleasures  and  pains  derived  from  or 
through  them.  The  guests  are  the  powers  of  each  sense,  for  it  is  they 
that  recieve  those  pleasures  and  pains.  The  hermitages  are  those  very- 
trees  under  which  the  guests  take  sheltex".  The  seven  forms  of  Yoga 
are  the  extinctions  of  the  seven  senses.  The  seven  forms  of  initiation 
are  the  repudiation,  one  after  another,  of  the  actions  of  the  seven 
senses. — T. 


70  MAHABHARATA.  [Anugiti 

qualities  are  the  fruits,  and  the  guests  eat  those  fruits.^* 
There,  in  diverse  places,  the  great  Rishis  accept  hospitality. 
When  they,  having  been  worshipped,  become  annihilated,  then 
another  forest  shines  forth.^*  In  that  forest,  Intelligence  is 
the  tree  ;  Emancipation  is  the  fruit ;  Tranquillity  is  the  shade 
of  which  it  is  possessed.  It  has  knowledge  for  its  resting 
house,  contentment  for  its  water,  and  the  Kshetrajna  for  its 
sun.^^  Its  end  cannot  be  ascertained  upwards,  downwards, 
or  horizontally."  Seven  females  always  dwell  there,  with 
faces  downwards,  possessed  of  effulgence,  and  endued  with  the 
cause  of  generation.  They  take  up  all  the  different  tastes 
from  all  creatures,  even  as  insconstancy  sucks  up  truth."  In 
that  itself  dwell,  and  from  that  emerge,  the  seven  Rishis  who 
are  crowned  with  ascetic  success,  with  those  seven  having 
Va^ishtha  for  their  foremost.^^  Glory,  effulgence,  greatness, 
enlightenment,  victory,  perfection,  and  energy, — these  seven 
always  follow  this  same  like  rays  following  the  sun."  Hills 
and  mountains  also  exist  there,  collected  together ;  and  rivers 
and  streams  bearing  waters  in  their  course, — waters  that  are 
born  of  Brahma.'"  And  there  happens  a  confluence  also  of 
streams  in  the  secluded  spot  for  sacrifice.  Thence  those  that 
are  contented  with  their  own  souls  proceed  to  the  Grandsire."^ 
They  whose  wishes  have  been  reduced,  whose  wishes  have  been 
directed  to  excellent  vows,  and  whose  sins  have  been  burnt  off 
by  penances,  merging  themselves  in  their  souls,  succeed  in 
attaining  to  Brahma.^-  Tranquillity  is  praised  by  those  who 
are  conversant  with  the  forest  of  knowledge.  Keeping  that 
forest  in  view,  they  take .  birth  so  as  not  to  lose  courage.^* 
Even  such  is  that  sacred  forest  that  is  understood  by  Brah- 
manas,  and  understanding  it,  they  live  (in  accordance  with 
the  ordinance),  directed  by  the  Kshetrajna. — '  "^* 


Section  XXVIII. 

"'The  Brahmana  said, — I  do  not  smell  scents.  I  do  not 
perceive  tastes.  I  do  not  see  colors.  I  do  not  touch.  I  do 
not  likewise  hear  the  diverse  sounds  (that  arise).  Nor  do  I 
entertain  purposes  of  any  kind.^     It   is  Nature   that   desires 


Parva.]  acwamedha  PARVAi  71 

such  objects  as  are  liked  ;  it  is  Nature  that  hates  such  objects 
as  are  disliked.  Desire  and  aversion  spring  from  Nature,  after 
the  manner  of  the  upward  and  the  downward  life-winds  when 
souls  have  entered  animate  bodies.^  Separated  from  them  are 
others  ;  in  them  are  eternal  dispositions  ;  (these  as  also)  the 
soul  of  all  creatures,  Yogins  would  behold  in  the  body.  Dwell- 
ing in  that,  I  am  never  attached  to  anything  throguh  desire  and 
wrath,  and  decrepitude  and  death.^  Not  having  any  desire 
for  any  object  of  desire,  and  not  having  any  aversion  for  any 
evil,  there  is  no  taint  on  my  natures,  as  there  is  no  taint  of  a 
drop  of  water  on  (the  leaves  of  )  the  lotus.*  Of  this  constant 
(principle)  which  looks  upon  diverse  natures,  they  are  incon- 
stant possessions.*  Though  actions  are  performed,  yet  the  assem- 
blage of  enjoyments  does  not  attach  itself  to  them,  even  as  the 
assemblage  of  rays  of  the  sun  does  not  attach  to  the  sky.  In  this 
connection  is  recited  an  ancient  story  of  a  discourse  between  an 
Adhwaryu  and  a  Yati.  Do  thou  hear  it,  0  glorious  lady  !^"* 
Beholding  an  animal  sprinkled  with  water  at  a  sacrificial 
ceremony,  a  Yati  said  unto  the  Adhwaryu  seated  there  these 
words  in  censure, — This  is  destruction  of  life  T — Unto  him  the 
Adhwaryu  said  in  reply, — This  goat  will  not  be  destroyed. 
The  animal  (sacrificed)  meets  with  great  good,  if  the  Vedic 
de3laration  on  this  subject  be  true.'  That  part  of  this  animal 
which  is  of  earth  will  go  to  earth.  That  part  of  this  one 
which  is  born  of  water,  will  enter  into  water.^  His  eye  will 
enter  the  sun  ;  his  ear  will  enter  the  different  points  of  the 
horizon  ;  his  life- winds  will  enter  the  sky.  I  who  adhere  to 
the  scriptures  incur  no  fault  (by  assisting  at  the  killing  of 
this  aninial). — -^^ 

"  ' — The  Yati  said, — If  thou  beholdest  such  good  to  the 
goat  in  this  dissociation  with  (his)  life-winds,  then  this  sacri- 
fice is  for  the  goat.  What  need  hast  thou  for  it  ?"  Let  the 
brother,  father,  mother,  and  friend  (of  this  goat)  give  thee 
their  approval  in  this.  Taking  him  (to  them)  do  thou  consult 
them.  This  goat  is  especially  dependent.^^  It  behooveth  thee 
to  see  them  who  can  give  their  consent  in  this.     After    hearing 


*  The  correct  reading  is 'bliavantyanityak' and    'vahuswabhavan'. — T. 


72  MAHABHARATAi  [Anugltl 

their  consent,  the  matter  will    hecorae    fit    for    consideration.'^ 
The  life-winds  of  this  goat  have  been  made  to   return    to  their 
respective  sources.     Only  the  inanimate  body    remains   behind. 
This  is  what  I  think. ^*     Of  those  who   wish   to   enjoy    felicity 
by  means  of  the  inanimate  body  (of  an  animal)  which  is   com- 
parable with  fuel,  the  fuel  (of  sacrifice)  is  after  all   the   animal 
hiraself.^^      Abstention    from    cruelty    is   the   foremost   of    all 
duties.     Even  this  is  the  teaching  of  the  elders.    We  know  that 
that  action  should  be  done  which  is  not  fraught  with   cruelty." 
Even  this    is   the    proposition,  viz.,— "No   slaughter    (of  living 
creatures.— If  I    say    anything   further,  (it    will    then    appear 
that)  diverse  kinds  of  faulty   actions  are  capable  of  being  done 
by  thee.^^     Always  abstaining  from  cruelty  to    all   creatures   is 
what  meets   with   our   approbation.     We    establish   this   from 
what  is  directly  perceptible.     We  do  not  rely  on    what    is   be- 
yond direct  perception. — ^^ 

«' « The  Adhwaryu  said, — Thou  enjoyest  the    properties   of 

smell  which  belong  to  the  earth.  Thou  drinkest  the  tastes 
which  appertain  to  water.  Thou  seest  colors  .which  belong  to 
lighted  bodies.  Thou  touchest  the  properties  which  have  their 
origin  in  wind,'^  Thou  hearest  the  sounds  which  have  their 
origin  in  space  (or  ether).  Thou  thinkest  thoughts  with  the 
mind.  All  these  entities,  thou  art  of  opinion,  have  life.-'^ 
Thou  dost  not  then  abstain  from  taking  life.  Really,  thou 
art  engaged  in  slaughter  There  canjbe  no  movement  with- 
out  slaughter.      Or,    what     dost   thou   think,    0    regenerate 


one  !• 


«  ' — The  Yati  said, — The  Indestructible  and  the  Destructi- 
ble constitute  the  double  manifestation  of  the  soul.  Of  these 
the  Indestructible  is  existent.  The  Destructible  is  said  to  be. 
exceedingly  non-existent.*"  The  life-wind,  the  tongue,  the 
mind,  the  quality  of  goodness,  along  with  the  quality  of  pas- 
sion, are  ail  existent.  Of  him  that  is  freed  from  these  existent 
objects,  that  transcends  all  pairs  of  opposites,  that  does  not 
cherish  any  expectation,"^  that  is  alike  to  all  creatures,  that  is 
liberated  from  the  idea  of  meum,  that  has   subjugated  his   self, 

*  'Swabliava'  ib  explained  by  Nilakantlia  as  'sutaram  abhav^'.— T. 


Parva.]  acwamedha.  parva.  73 

and  that  is  released  from  all   his   surroundings,  no    fear  exists 
from  anv  source  !* — ^* 

"* — The  Adhwaryu  said, — 0  foremost  of  intelligent  n^en,' 
one  should  reside  with  those  that  are  good.  Hearing  thy 
opinion  my  understanding  shines  with  light.-®  0  illustrious 
one,  I  come  to  thee,  believing  thee  to  be  a  god  ;  and  I  say 
I  have  no  fault,  0  regenerate  one,  by  performing  these  rites 
with  the  aid  of  Mantras  If — ^* 

"  'The  Brahmana  continued, — With  this  conclusion,  the 
Yati  remained  silent  after  this.  The  Adhwaryu  also  proceeded 
with  the  great  sacrifice,  freed  from  delusion."''  The  Brahmanas 
understand  Emancipation,  which  is  exceedingly  subtle,  to  be 
of  this  kind  ;  and  having  understood  it,  they  live  accordingly, 
directed  by  the  Kshetrajna,  that  beholder  of  all  topics. — '  "^^ 


Section  XXIX. 

"  'The  Brahmana  said, — In  this  connection  is  cited  the 
ancient  story,  O  lady,  of  the  discourse  between  Karttaviryya 
and  the  Ocean.^  There  was  a  king  of  the  name  of  Kartta- 
viryya-Arjuna  who  was  endued  with  a  thousand  arms.  He 
conquered,  with  his  bow,  the  Earth  extending  to  the  shores 
of  the  ocean  .^  It  has  been  heard  by  us  that,  once  on  a  time, 
as  he.  was  walking  on  the  shores  of  the  sea,  proud  of  his  might, 
he  showered  hundreds  of  shafts  on  that  vast  receptacle  of 
waters.^     The  Ocean,  bowing  down  unto  him,  said,  with  joined 

—  ■ _ . — "       ■  ■  — ^ 

*  The  sense  seems  to  be  this  i  the  life-winds  indicate  the  operations 
of  the  several  organs  of  action  :  the  tongue,  which  stands  here  for  all 
the  organs  of  perception,  of  the  sensual  perceptions  ;  the  mind,  of  all 
the  internal  operations ;  the  quality  of  goodness,  of  all  pleasure ;  and 
the  quality  of  passion,  of  all  kinds  of  pain.  These,  therefore,  include 
the  whole  external  and  the  internal  worlds.  He  that  is  free  from  these, 
transcends  sin,  for  sin  is  destroyed  by  freedom  from  these,  knowledge 
being  the  means  of  attaining  to  that  freedom. — T. 

t  'I  have  no  fault  &c.' — The  sense  seems ito  be  that  by  doing  these 
rites  with  the  aid  of  Mantras  I  have  done  that  which  has  been  approved 
from  ages  past  by  those  who  have  always  been  regarded  wise.  My  eyes' 
however,  have  now  been  opened  by  thee.  1  should  not  be  held  responsi- 
ble for  what  I  did  while  I  was  ignorant,— T. 

[     10     ] 


74  MA1I4BH4R&TA.  [Auugitdl 

hands, — Do  not,  O  hero,  shoot  thy  shafts,  (at  me)  !  Say, 
what  shall  I  do  to  thee  !*  With  these  mighty  arrows  shot 
by  thee,  those  creatures  which  have  taken  shelter  in  me  are 
being  killed,  O  tiger  among  kings  !  Do  thou,  0  lord,  grant 
them  security  ! — ^ 

«  ' — Arjuna  said, — If  any  wielder  of  the  bow  exists  that  is 
equal  to  me  in  battle,  and  that  would  stand  against  me  in  the 
field,  do  thou  name  him  to  me  ! — ® 

"  ' — The  Ocean  said,^-If  thou   hast   heard,  0   king,  of  the 
great  Bishi  Jamadagni,  his  son  is  competent    to    duly    receive 
thee  as  a  guest/ — Then  that  king    proceeded,  filled  with  great 
■wrath.      Arrived    at    that    retreat,  he    found    Rama    himself.® 
With  his  kinsmen  he  began  to  do  many  acts  that  were    hostile 
to  Rama,  and  caused  much   trouble   to   that  high-sou  led  hero." 
Then  the  energy,  which  was  immeasurable,  of  Rama  blazed  forth, 
burning  the  troops  of  the  foe,  0  lotus-eyed  one  !^°     Taking  up 
his  battle-axe,  Rama  suddenly  put  forth  his  power,  and  hacked 
that    thousand-armed    hero,  like    a    tree    of  many   branches.^' 
Beholding    him   slain    and    prostrated    on    the   earth,    all   his 
kinsmen,  uniting  together,  and  taking  up  their   darts,  rushed 
at  Rama,  who  was  then  seated,  from    all    sides.^^     Rama   also, 
taking  up  his   bow  and    quickly    ascending    on    his   car,  shot 
showers  of  arrows  and  chastised  the  army  of  the  king.*'   Then, 
some    of  the   Kshatriyas,  afflicted    with   the   terror   of  Jama- 
dagni's  son,  entered    mountain-fastnesses,  like  deer  afflicted  by 
the  lion."     Of  them  that  were  unable,  through    lear  of  Rama, 
to  discharge  the' duties  ordained    for  their   order,  the    progeny 
became  Vrishalas  owing  to  their  inability  to  find  Brahmanas.**"^ 
In  this  way  the  Dravidas  and  Abhiras   and    Pundras,   together 
with  the  Cavaras,  became  Vrishalas  through   those    men    who 
fead  Kshatriya  duties  assigned  to  them  (in  consequence  of  their 
birth),  falling  away  (from "those  duties)."     Then  the    Kshatri- 
yas that  were,  begotten    by    the    Brahmanas   upon    Kshatriya 


*  Kshatriyas  always  require  Brahmanaa  for  assisting  them  in  their 
acts.  These  particular  Kshatriyas,  through  fear  of  Rama,  fled  to  the 
forests  and  mountains.  They  could  not,  accordingly,  find  Brahmanas 
for  assisting  them.  Their  children,  therefore,  fell  away  from  the  ttatus 
of  Kshatriyas  and  became  Vrishalas  or  Cudras. — T. 


Parva.]  ,a.cwamedha  parva.  75 

women  that  had  lost  their  heroic  children,  were  repeatedly 
destroyed  by  Jamadagni's  son.*'^  The  slaughter  proceeded  one 
and  twenty  times.  At  its  conclusion,  a  bodiless  voice,  sweet 
and  proceeding  from  heaven,  and  which  was  heard  by  a*ll 
people,  spoke  to  Rama,^^ — 0  Rama,  O  Rama,  desist !  What 
merit  dost  thou  see,  O  son,  in  thus  destroying  repeatedly 
these  inferior  Kshatriyas  ?*** — In  this  way,  0  blessed  dame, 
his  grandsires,  headed  by  Richika,  addressed  that  high-souled 
one,  saying, — Do  thou  desist  !^° — Rama,  however,  unable  to 
forgive  the  slaughter  of  his  sire,  replied  unto  those  Rishis, 
saying, — It  behooves  you  not  to  forbid  me  !" — The  Pitris  then 
said, — 0  foremost  of  all  victorious  men,  it  behooves  thee  not 
to  slay  these  inferior  Kshatriyas!  It  is  not  proper  that  thy- 
snlf,  being  a  Brahmana,  should  slay  these  kings  ! — '  "" 


Section  XXX. 

"  ' — The  Pitris  said, — In  this  connection  is  cited  this  old 
history.  Having  heard  it,  thou  shouldst  act  according  to  it, 
O  foremost  of  all  regenerate  persons  !*  There  was  a  royal  sage 
of  the  name  of  Alarka  endued  with  the  austerest  of  penances. 
He  was  conversant  with  all  duties,  truthful  in  speech,  of  high 
soul,  and  exceedingly  firm  in  his  vows.''  Having,  with  his 
bow,  conquered  the  whole  Earth  extending  to  the  seas,  and 
thereby  achieved  an  exceedingly  difficult  feat,  he  set  his  mind 
on  that  which  is  subtle.^  While  sitting  at  the  root  of  a  tree, 
his  thoughts,  0  thou  of  great  intelligence,  abandoning  all 
those  great  feats,  turned  towards  that  which  is  subtle ! — * 

"  ' — Alarka  said, — My  mind  has  become  strong.  Having 
conquered  the  mind,  one's  conquest  becomes  permanent. 
Though  surrounded  by  foes,  I  shall  (henceforth)  shoot  my  arrows 
at  other  objects.^  Since  in  consequence  of  its  unsteadiness,  it 
sets  all  mortals  to  accomplish  acts,  I  shall  shoot  very  sharp- 
pointed  shafts  at  the  mind  ! — " 


*  n 


'Kshatriyas-bandhu'   always   implies   low   or  inferior   Kshatriyas,. 
as  'Brahma-baxidhii'  implies   low  or   inferior   Brahamanas.     The  eipres- 
i'lon,  rery  probably,  is   similar  to  Brahman-sangat'  in    current   Bengali, 
It  does  not,  turely,  mean  'kinsmen  of  Kshatriyas'.— T. 


76  MAHABHARATA.     •  [AnugitS 

"  ' — Tte  mind  said, — These  arrows,  0  Alarka,  will  never 
pierce  me  tiirough.  They  "will  pierce  only  thy  own  vital  parts. 
Thy  vital  parts  being  pierced,  thou  shalt  die  'i^  Do  thou  look 
out  for  other  arrows  with  which  to  destroy  me  ! — Hearing 
these  words  and  reflecting,  upon  them,  he  said  as  follows.^ 

"  ' — Alarka  said, — Smelling  very  many  perfumes,  (the  nose) 
hankers  after  them  only.  Hence  I  shall  shoot  whetted  arrows 
at  the  nose  ! — ® 

"  ' — The  nose  said, — These  arrows  will  never  cross  through 
me,  O  Alarka  !  They  will  pierce  only  thy  own  vital  parts,  and 
thy  vital  parts  being  pierced,  thou  shalt  die.^*'  Do  thou  look 
for  other  arrows  with  which  to  destroy  me  !' — Hearing  these 
words  and  reflecting  upon  them,  he  said  as  follows." 

"' — Alarka  said, — This  one  (viz.,  the  tongue),  eryoying 
savoury  tastes,  hankers  after  them  only.  Hence  I  shall  shoot 
whetted  shafts  at  the  tongue  ! — ^^ 

«' ' — The  tongue  said,— These  arrows,  0  Alarka,  Avill  not 
cross  through  me.  They  will  only  pierce  thy  own  vital  parts 
and  thy  vital  parts  being  pierced,  thou  shalt  die.^^  Do  thou 
look  for  other  arrows  with  which  to  destroy  me  ! — Hearing 
these  words  and  reflecting  upon  them,  he  said  as  follows." 

"  ' — Alarka  said, — The  skin,  touching  diverse  objects  of 
touch,  hankers  after  them  only.  Hence,  I  shall  tear  off  the 
skin  with  diverse  arrows  equipt  with  the  feathers  of  the 
Kanka !— ^^ 

"  '—The  skin  said,— These  arrows  will  not,  0  Alarka,  cross 
through  me.  They  will  pierce  thy  own  vital  parts  only,  and 
thy  vital  parts  being  pierced,  thou  shalt  die.^®  Do  'thou  look 
for  other  arrows  with  which  to  destroy  me  ! — Hearing  these 
words  and  reflecting  on  them,  he  said  as  follows.^'' 

«' — A.larka  said, — Hearing  diverse  sounds,  (the  ear)  hankers 
after  them  only.     Hence,  I  shall  shoot    whetted  shafts   at    the 


ear. — ^^ 


"  ' — The  ear  said,— These  arrows  will  not,  O  Alarka,  cross 
through  me.  They  will  pierce  thy  own  vital  parts  only,  and  thy 
vital  parts  being  pierced,  thou  shalt  die.^^  Do  thou  then  look 
for  other  arrows  with  which  to  destroy  me  ! — Hearing  these 
words  and  reflecting  upon  them,  he  said  as  follows.-^ 


Parva.]  acwamedha  parva.  77 

«' — Alarka  said, — Seeing  many  colors,  the  eye  hankers 
after  them  only.  Hence,  I  shall  destroy  the  eye  with  sharp- 
pointed  arrows  ! — ^^ 

'" — The  eye  said, — These  arrows  will  not,  0  Alarka,  cross 
through  me  at  all.  They  will  pierce  thy  own  vital  parts  only, 
and  thy  vital  parts  being  pierced,  thou  shalt  die."  Do  thou 
then  look  for  other  arrows  with  which  to  destroy  me  1 — Hear- 
ing these  words  and  reflecting  upon  them,  he  said  as  follows.-* 

"  ' — Alarka  said, — This  {viz.,  the  understanding)  forms 
many  determinations  with  the  aid  of  ratiocination.  Hence,  I 
shall  shoot  whetted  arrows  at  the  understanding  ! — '^* 

'« ' — The  understanding  said, — These  arrows  will  not,  O 
Alarka,  cross  through  me  at  all.  They  will  pierce  thy  vital 
parts  only,  and  thy  vital  parts  being  pierced,  thou  shalt  die. 
Do  thou  then  look  for   other    arrows    with    which   to   destroy 

t 

me  ! — -^ 

"  'The   Brahmana    continued, — Then     Alarka,    employing 
himself,  even  there,  on  penances  difficult  to   perform   and   ex- 
ceedingly austere,  failed  to  obtain,  by  the    high  power  (of  his 
penances)  arrows  for  casting  at   these   seven.^®     Endued    with 
puissance,  he  then,  with    mind    well   concentrated,  began    to, 
reflect.     Then,  O  best    of  regenerate   ones,  Alarka,  that   fore- 
most, of  intelligent    men,  having  reflected    for   a   long  time, 
failed   to    obtain    anything   better   than   Yoga.      Setting   his 
mind  on  one  object,  he    remained    perfectly   still,  engaged   in 
Yoga.*^''"^^      Endued    with    energy,  he    quickly  slew   all   the 
senses  with  one  arrow,  having  entered  by  Yoga  into   his   soul 
and  thereby  attained  to   the    highest   success.'^^     Filled   with 
wonder,  that  royal  sage  then    sang    this   verse :    Alas,  it    is   a, 
pity  that  we  should  have  accomplished  all   acts   that   are   ex- 
ternal !^°     Alas,  that  we  should  have,  endued  with  the   thirst 


*  The  vocative,  'O  foremost  of  regenerate  ones*  applies  to  Jamadagani's 
son.  The  narration  is  that  of  the  Pitris.  All  the  copies,  however,  re- 
present this  as  the  Brahmana's  speech  to  his  -wife.  Indeed,  the  Brah- 
mana is  only  reciting  to  his  wife  the  speech  of  the  Pitris  to  Eama. 
The  Yoga  here  spoken  of  is,  as  Nilakantha  explains,  the  Raja-Yoga. 
Previously,  Alarka  had  been  bent  upon  Hatha- Yoga  which  frequently 
ends  in  the  destruction  of  th  e  person  practising  it. — T. 


78  MA.HABn\iiATA.  .  [Anugitd 

for  er>pfri\er\t,  courted  (the  pleasures  of )  sovereignty  before 
now  !  I  have  leanit  this  afterwards  !  There  is  no  happiness 
that  is  higher  than  Yoga  !*^ — Do  thou  know  this,  O  Rama  ! 
Cease  to  slay  the  Kshatriyas  I  Do  thou  practise  the  austerest 
of  penances  !  Thou  wilt  then  attain  to  what  is  good.^' — Thus 
addressed  by  his  grandsires,  Jamadagni's  son  practised  the 
austerest  penances,  and  having  practised  them,  that  highly' 
blessed  one  attained  to  that  success  which  is  difficult  to 
reach.—'  "" 


Section  XXXI. 

'"The  Brahman  a  said, — There  are  three  foes  in  the  world. 
They  are  said  to  be  ninefold,  agreeably  to  their  qualities.  Ex- 
ultation, satisfaction,  and  joy, — these  three  qualities  apper- 
tain to  Goodness.*^  Cupidity,  wrath,,  and  hatred,  these  three 
qualities  are  said  to  appertain  to  Passion.  Lassitude,  pro- 
crastination, and  delusion,  these  three  qualities  appertain  to 
Darkness.^  Cutting  these  with  showers  of  arrows,  the  man 
of  intelligence,  free  from  procrastination,  possessed  of  a  tran- 
quil soul,  and  with  his  senses  under  subjection,  ventures  to 
vanquish  others.f  In  this  connection,  persons  conversant 
with  (the  occurrences  of )  ancient  cycles  recite  some  verses 
which  were  sung  in  days  of  old  by  king  Amvarisha  who  had 
acquired  a  tranquil  soul.*  When  diverse  kinds  of  faults  were 
in  the  ascendant  and  when  the  righteous  were  afflicted,  Amva- 
risha of  great  fame  put  forth  his  strength  for  assuming  sover- 
eignty.:!:^ Subduing  his  own  faults  and  worshipping  the 
righteous,  he  attained  to  great  success  and  sang    these   verses." 


*  'Praharsha,'  rendered  'exultation,'  is  ex^^lained  by  Nilakantha  as 
the  joy  that  is  felt  at  the  certainty  of  attaining  what  is  desired.  'Priti' 
is  that  satisfaction  which  is  felt  when  the  object  desired  is  attained. 
*Ananda'  is  what  arises  while  enjoying  the  attained  object. — T. 

t  The  sense  seems  to  be  this.  Having  first  conquered  the  internal  foes 
mentioned,  the  man  of  intelligence,  bent  on  effecting  his  deliverance, 
should  then  seek  to  vanquish  all  external  foes  standing  in  his  way. — T. 

I  Nilakantha  explain*  that  'dosha'  here  refers  to  attachment,  cupidity 
and  the  rest  ;  while  'Sadhu'  implies  n«t  men  but  the  virtues  of  tranquil- 
lity and  the  rest. — T. 


Parva.]  acwamedha  parva.  79 

— I  have  subdued  many  faults.  I  have  killed  all  foes.  But 
there  is  one,  the  greatest,  vice  which  deserves  to  be  destroyed 
but  which  has  not  been  destroyed  by  me  !^  Urged  by  that 
fault,  this  Jiva  fails  to  attain  to  freedom  from  desire.  Afflicted 
by  desire,  one  runs  into  ditches  without  knowing  it.®  Urged 
by  that  fault,  one  indulges  in  acts  that  are  forbidden.  Do 
thou  cut  off,  cut  off,  that  cupidity  with  sharp-edged  swords  !* 
From  cupidity  arises  desire.  From  desire  flows  anxiety.  The 
man  who  yields  to  desire  acquires  many  qualities  that  apper- 
tain to  Passion.-^®  When  these  have  been  acquired,  he  gets 
many  qualities  that  appertain  to  Darkness.^^  In  consequence 
of  those  qualities,  he  repeatedly  takes  birth,  with  the  bonds 
of  body  united,  and  is  impelled  to  action.  Upon  the  expira- 
tion of  life,  with  body  becoming  dismembered  and  scattered, 
he  once  meets  with  death  which  is  due  to  birth  itself.*^'* 
Hence,  duly  understanding  this,  and  subduing  cupidity  by 
intelligence,  one  should  desire  for  sovereignty  in  one's  soul. 
This  is  (true)  sovereignty.  There  is  no  other  sovereignty  here. 
The  soul,  properly  understood,  is  the  king.^^  Even  these  were 
the  verses  sung  by  king  Ambarisha  of  great  celebrity,  on  the 
subject  of  sovereignty  which  ho  kept  before  him, — that  king 
who  had  cut  off  the  one  foremost  fault,  viz.,  cupidity.'  "^* 


Section  XXXII. 

"  'The  Brahmana  said, — In  this  connection  is  cited  the  old 
narrative,  0  lady,  of  the  discourse  between  a  Brahmana  and 
{king)  Janaka.'^  I^ing  Janaka  (on  a  certain  occasion),  de- 
sirous of  punishing  him,  said  unto  a  Brahmana  who  had  be- 
come guilty  of  some  offence, — Thou  shalt  not  dwell  within 
my  dominions  !* — Thus  addressed,  the   Brahmana  replied  unto 

*  I  think  Telang  renders  this  verse  wrongly.  'Satnhatadehaban- 
■dhanah'  does  not  mean  'with  bodily  frame  destroyed'  but  'with  bodily 
frame  united.'  If  'samhata'  be  taken  as  destroyed,  the  compound 
'bhinna-vikirna-dehah'  in  the  second  line  would  be  a  useless  repetition. 
The  meaning  is  that  with  bodily  frame  or  the  bonds  of  body  united,  h« 
takes  birth.  Wh«n  he  dies,  that  frame  become*  dismembered  and 
scattered — T. 


80  MAHABHARATA.  [Amigitfi 

that  best  of  kings,  saying, — Tell  me,  O  king,  what  the  limits 
are  of  the  territories  subject  to  thee  !'  I  desire,  O  lord,  to 
dwell  within  the  dominions  of  another  king.  Verily,  I  wish 
to  obey  thy  behest,  O  lord  of  Earth,  agreeably  to  the  scrip- 
tures !* — Thus  addressed  by  that  celebrated  Brahmana,  the 
king,  hearing  repeated  and  hot  sighs,  said  not  a  word  in 
reply.^  Like  the  planet  (Rahu)  overwhelming  the  Sun,  a 
clondedness  of  understanding  suddenly  overwhelmed  that  king 
of  immeasurable  energy  as  he  sat  plunged  in  thought.^  When 
that  cloudedness  of  understanding  passed  away  and  the  king 
became  comforted,  he  spoke  after  a  short  while  these  words 
unto  that  Brahmana/ 

«" — Janaka  said, — Although  a  (large)  inhabited  tract  is 
subject  to  me  within  this  ancestral  kingdom  of  mine,  yet  I 
foil  to  find  my  dominion,  searching  through  the  whole  Earth." 
When  I  failed  to  find  it  on  the  Earth,  I  then  searched  Mithila 
(for  it).  When  I  failed  to  find  it  in  Mithila,  I  then  searched 
for  it  among  my  own  children."  When  I  failed  to  find  it  even 
there,  a  cloudedness  of  understanding  came  over  me.  After 
that  cloudedness  of  understanding  passed  away,  intelligence 
came  back  to  me.^*'  Then  I  thought  that  I  have  no  dominion, 
or  that  everything  is  my  dominion.  Even  this  body  is  not  mine, 
or  the  whole  Earth  is  mine."  At  the  same  time,  0  best  of 
regenerate  persons,  I  think  that  that  is  as  much  mine  as  it  is  of 
others.  Do  thou,  therefore,  dwell  (here)  as  long  as  thy  choice 
leads  thee,  and  do  thou  enjoy  as  long  as  thou  pleasest  ! — ^^ 

"  ' — The  Brahmana  said, — When  there  is  a  large  inhabited 
tract  in  thy  ancestral  kingdom,  tell  me,  depending  upon  what 
understanding,  has  the  idea  of  meum  been  got  rid  of  by 
thee  !^^  What  also  is  that  understanding  depending  upon 
which  thou  hast  come  to  the  conclusion  that  everything  con- 
stitutes thy  dominion  ?  What,  indeed,  is  the  notion  through 
which  thou  hast  no  dominion,  or  everything  is  thy  dominion  ?" 

«'  '—Janaka  said,— All  conditions  here,  in  all  affairs,  have 
been  understood  by  me  to  be  terminable.  Hence,  I  could  not 
find   that    which    should    be    called    mine.*^^      (Considering) 


♦  The  conditions  referred  to  are  affluence  and  indigence,  as  explained 
bv  Nilakantlia.— T. 


Pa7'Va.]  ACWAMEDHA  PARVA.  81 

whose  is  this,  I  thought  -of  the  Vedic  text  about  anybody's 
property.  I  could  not,  therefore,  find,  by  my  understanding, 
what  should  be  (called)  mine.*"  Depending  upon  this  notion, 
I  got  rid  of  idea  of  mineness.  Hear  now  what  that  notion  is 
depending  upon  which  I  came  to  the  conclusion  that  I  have 
dominion  everywhere.^^  I  do  not  desire  for  my  own  self 
those  smells  that  are  even  in  my  nose.  Therefore,  the  earth, 
subjugated  by  me,  is  always  subject  to  me.-}-^^  I  do  not  de- 
sire for  my  own  self  those  tastes  that  exist  in  contact  with 
even  my  tongue.  Therefore,  water,  subjugated  by  me,  is 
always  subject  to  me.^®  I  do  not  desire  for  my  own  self  the, 
color  or  light  that  appertains  to  my  eye.  Therefore,  light 
subjugated  by  me,  is  always  subject  to  me.-°  I  do  not  desire 
for  my  own  self  those  sensations  of  touch  which  are  in  contact 
with  even  my  skin.  Therefore,  the  wind,  subjugated  by  me, 
is  always  subject  to  me."^  I  do  not  desire  for  my  own  self 
those  sounds  which  are  in  contact  with  even  my  ear.  There-* 
fore,  sounds,  subjugated  by  me,  are  always  subject  to  me."^ 
I  do  not  desire  for  my  own  self  the  mind  that  is  always  in 
my  mind.  Therefore,  the  mind,  subjugated  by  me,  is  sub- 
ject to  me.-^  All  these  acts  of  mine  are  for  the  sake  of  the 
deities,  the  Pitris,  the  Bhutas,  together  with  guests.^"* — The 
Brahraana  then,  smiling,  once  more  said  unto  Janaka, — Know- 
that  I  am  Dharma,  who  come  here  today  for  examinig  thee  !"^ 
Thou  art  verily  the  one  person  for  setting  this  wheel  in  mo- 
tio}),— this  wheel    that    has    the    quality    of  Goodness   for   its 


*  This  is,  ratber,  obscure.  Nilakantha  observes  that  the  Vedic  text 
referred  to  is  'Do  not  covet  anybody's  property.'  What  Janaka  saya 
seems  to  be  this:  Thinking  of  this  prohibition  about  coveting  other 
people's  property,  I  thought  liow  could  it  be  ascertained  what  belongs  to 
others.— T. 

t  The  sense  seema  to  be  this  :  the  property  of  smell  attaches  to 
earth.  I  do  not  desire  smell  for  my  own  enjoyment.  If  it  is  perceived, 
it  is  perceived  by  the  organ  of  smell.  The  earth,  therefore,  is  subject 
to  me,  not  I  to  the  earth.  I  have  transcended  my  sensations,  and,  there- 
fore, the  objects  to  which  they  inhere.  The  whole  world  represents 
ouly  the  objects  of  the  sensations.  The  latter  being  mastered,  the 
whole  world  has  been  mastered  by  me. — T. 

I  /.  e.,  I  live  and  act  for  these  and  not  ray  own  self. — T. 

[      11      J 


82  M4Tt\BHA.iiiTA  [Anugitci 

circumference,  Brahma  for   its   nave,  and   the    understanding 
for  its  spoKes,  and  which  never  turns  back  !* — '  "*• 


Section  XXXIII. 

"  'The  Brahmana  said, — I  do  not,  0  timid  one,  move  in 
this  world  in  that  manner  which  thou,  according  to  thyt  own 
understanding,  censurest.  I  am  a  Brahmana  possessed  of 
Vedic  knowledge.  I  am  emancipated.  I  am  a  forest  recluse. 
I  am  an  observer  of  the  duties  of  a  house-holder.  I  observe 
vows.^  I  am  not  what  thou  seest  me  in  good  and  bad  acts. 
By  me  is  pervaded  everything  that  exists  in  this  universe.* 
Whatever  creatures  exist  in  the  world,  mobile  or  immobile, 
know  that  I  Am  the  destroyer  of  them  all  even  as  fire  is  (the 
destroyer)  of  all  kinds  of  wood.'  Sovereignty  over  the  whole 
Earth  or  over  Heaven  (on  the  one  hand),  or  this  knowledge 
•(of  my  identity  with  the  universe).  This  knowledge  is  my 
wealth.-f**  This  is  the  one  path  for  Brahmanas,  by  which 
they  who  understand  it  proceed  to  house-holds,  or  abodes  in 
the  forest,  or  residence  with  preceptors,  or  among  mendicants.t^ 
With  numerous  unconfused  symbols,  only  one  knowledge  is 
worshipped.  Those  who,  whatever  the  symbols  and  modes  of 
life  to  Avhich  they  adhere,  have  acquired  an  understanding 
having  tranquillity  for  its  essence,  attain  to  that  one  entity 
even  as  numerous  rivers  all  meeting  the    Ocean.S*     This   path 


*  Nilakantha's  reaiing  is  erroneous.  'Brahma-lab  hasya'  should  be 
•Brahmanabhasya.'  So  also 'durvarasya'  is  incorrect.  'Nemi'  may  also 
mean  the  line  or  track  that  is  made  by  a  wheel  as  it  moves.  If  taken  in 
this  sense,  itwoaldmean  'that  is  confined  to,  or  that  cannot  deviate 
from,  the  track  constituted  by  goodness.  The  nave,  Brahma,  is,  of 
course,  the  Vedas. — T. 

t  The  sense  seems  to  be  this.     The   sovereignty  of  the  whole   Earth 
or  of  Heaveti,  and  this   knowledge   of  my    identity   with   the   universe. 
Of  these  two  alternatives,  I  would  freely  choose  the   latter.     Hence,  he 
says, — 'This  knowledge  is  my  wealth  ' — T. 

X  These  are  different  modes  of  life. — T. 

$  The  sense  is  this  :  the  knowledge  to  be  acquired  is  that  all  is  one. 
Diverse  ways  there  are  for  acquiring  it.  Those,  agaiu,  that  have  attain 
ed  to  tranquillity  have  acquired  it. — T. 


Parva.]  acwamedha.  pirva^  83 

is  traversable  with  the  aid  of  the  understanding  and  not  of 
the  body.  Actions  have  both  beginning  and  end,  and  the 
body  has  actions  for  its  bonds.*^  Hence,  0  blessed  lady,  thou 
needst  have  no  apprehension  in  respect  of  the  world  hereafter 
With  thy  heart  intent  upon  the  real  entity,  it  is  my  soul  into 
which  thou  wilt  come  ! — '  "* 


Section  XXXIV. 

•'  'The  Brahmana's  wife  said, — This  is  incapable  of  being, 
understood  by  a  person  of  little  intelligence  as  also  by  one 
whose  soul  has  not  been  cleansed.  My  intelligence  is  very 
little,  and  contracted,  and  confused.^  Do  thou  tell  me  the 
ifieans  by  which  the  knowledge  (of  which  thou  speakest)  may 
be  acquired,  I  wish  to  learn  from  thee  the  source  from  which 
this  knowledge  flows. — ^ 

"  'The  Brahmana  said, — Know  that  intelligence  devoted  to 
Brahma  is  the  lower  Arani  ;  the  preceptor  is  the  upper  Arani ; 
penances  and  conversance  with  the  scriptures  are  to  cause  the 
attrition.     From  this  is  produced  the  fire  of  knowledge. — ^ 

"  'The  Brahmana's  wife  said, — As  regards  this  symbol  of 
Brahma,  which  is  designated  Kshetrajna,  where,  indeed,  occurs 
a  description  of  it  by  which  it  is  capable  of  being  seized  ? — * 

"  'The  Brahmana  said, — He  is  without  symbols,  and  with- 
out qualities.  Nothing  exists  that  may  be  regarded  as  his 
cause.  I  shall,  however,  tell  thee  the  means  by  which  he  can 
be  seized  or  not.^  A  good  means  may  be  found ;  which  is 
perceived  as  (flowers  are  perceived)  by  bees.  That  means 
consists  of  an  understanding  cleansed  by  action.  Those  whose 
understandings  have  not  been  so  cleansed;  regard  that  entity, 
through  their  own  ignorance,  as  invested  with  the  properties 
of  knowledge  and    others.-f®     It   is   not    laid   down   that   this 


*  Actions  are  perishable  and  can  lead  to  no  lasting  resnlt.  It  is  by 
the  understanding  that  that  knowledge,  leading  to  what  is  permanent, 
is  to  be  attained. — T. 

t  I  expand  this  Verse  a  little  for  making  it  intelligible.  A  literal 
version  would  run  as  follows  : — 'Good  raeans  may  be  seen,  perceived  as 
by  bees.     Action  (-cleansed)  understanding  ;  through  folly  it  is   invested 


84  MAHABHARATA.  [Anugitci 

should  be  done,  or  that  this  should  not  be  done,  in  the  rules 
for  achieving  Emancipation, — those,  that  is,  in  which  a  know- 
ledge of  the  soul  arises  only  in  him  who  sees  and  hears.*^ 
One  should  comprehend  as  many  parts,  unmanifest  and  mani- 
fest, by  hundreds  and  thousands,  as  one  is  capable  of  com- 
prehending here.^  Indeed,,  one  should  comprehend  diverse 
objects  of  diverse  import,  and  all  objects  of  direct  perception. 
Then  will  come,  from  practice  (of  contemplation  and  self-res- 
traint, &c.),  that  above  which  nothing  exists.-|- — '^ 

"The  holy  one  continued, — 'Then  the  mind  of  that  Brah- 
mana's  wife,  upon  the  destruction  of  the  Kshetrajna,  became 
that  which  is  beyond  Kshetrajna,  in  consequence  of  the  know- 
ledge of  Kshetra.'t^" 

"Arjuna  said, — 'Where,  indeed,  is  that  Brahmana's  wife, 
O  Krishna,  and  where  is  that  foremost  of  Brahmanas,  by  both 
of  whom  was  such  success  attained.  Do  thou+  tell  me  about 
them,  O  thou  of  unfading  glory  !'^^ 


with  the  symbols  of  knowledge.'  'Karmabudhih'  never  means  'action 
and  knowledge'  as  rendered  by  Telang.  'Abudhitwat'  means  throngh 
ignorance.'  This  ignorance  is  of  those  persons  whose  understandings 
have  not  been  cleansed  by  action. — T. 

*  What  is  stated  here  is  this.  In  the  matter  of  achieving  Eman- 
cipation, no  ordinances  have  been  laid  down,  positive  or  negative,  like 
those  in  respect  of  other  things.  If  one  wishes  to  attain  to  Heaven,  he 
should  do  this  and  abstain  from  that  other.  For  achieving  Emancipa- 
tion, however,  only  seeing  and  hearing  are  prescribed.  Seeing  implies 
contemplation,  and  hearing,  the  receiving  of  instructions  from  the  pre- 
ceptor. Nilakantha  explains  hearing  as  'Vedantadigravanam'  {vide  his 
comment  on  the  word  'crutam'  in  Verse  3  above). — T. 

t  The  speaker  wishes  to  inculcate  that  one  should  first  contemplate 
an  object  of  direct  perception,  such  as  earth,  &c. ;  then  on  such  'unper- 
cieved'  objects  as  operations  of  the  mind.  Such  contemplation  will 
gradually  lead  to  that  which  is  Supreme.  The  'abhyasa'  or  practice 
referred  to  in  the  second  line  is  the  practice  of  'cama,'  'dama,'  &c.  I  do 
not  think  that  Telaiig's  version  of  8  and  9  brings  out  the  meaning 
clearly.— T. 

X  The  sense  is  that  when  her  individual  soul  became  merged  into  the 
Supreme  soul,  she  became  identified  with  Brahma.  This  was,  of  course, 
due  to  the  knowledge  of  K^ihetra  as  something  separate  from  Kbhetra- 
jna.— T. 


Parva.]  acwamedha  parva.  .  85 

"The  blessed  and  holy  one  said, — 'Know  that  my  mind  is 
the  Brahmana,  and  that  my  understanding  is  the  Brahmana's 
wife.  He  who  has  been  spoken  of  as  Kshetrajna  is  I  myself, 
O  Dhananjaya  !'  "^^ 


Section  XXXV. 

"Arjuna  said, — 'It  behooveth  thee  to  expound  Brahma  to 
me, — that  which  is  the  highest  object  of  knowledge.  Through 
thy  favour,  my  mind  is  delighted  with  these  subtle  disquisi- 
tions.'-^ 

''Vasudeva  said, — 'In  this  connection  is  recited  the  old 
history  of  the  discourse  between  a  preceptor  and  his  disciple* 
on  the  subject  of  Brahma."  Once  on  a  time,  0  scorcher  of 
foes,  an  intelligent  disciple  questioned  a  certain  Brahmana  of 
rigid  vows  who  was  preceptor,  as  he  was  seated  (at  his  ease), 
saying, — What,  indeed,  is  the  highest  good  ?^  Desirous  of 
attaining  to  that-  which  constitutes  the  highest  good,  I  throw 
myself  at  thy  feet,  0  holy  one  !  O  learned  Brahmana,  I 
solicit  thee,  bending  my  head,  to  explain  to  me  what  I  ask  !* 
— Unto  that  disciple,  O  son  of  Pritha,  who  said  so,  the  pre- 
ceptor said, — 0  regenerate  one,  I  shall  explain  to  thee  every- 
thing about  which  thou  mayst  have  any  doubts  !^ — Thus 
addressed,  0  foremost  one  of  Kuru's  race,  by  his  preceptor, 
that  disciple  who  was  exceedingly  devoted  to  his  preceptor, 
spoke  as  follows,  with  joined  hands.  Do  thou  hear  what  he 
said,  O  thou  of  great  intelligence  !'* 

"  'The  Disciple  said, — Whence  am  I  ?  Whence  art  thou  ? 
Explain  that  which  is  the  highest  truth.  From  what  source 
have  sprung  all  creatures  mobile  and  immobile  V  By  what 
do  creatures  live  ?  What  is  the  limit  of  their  life  ?  What  is 
truth  ?  What  is  penance,  0  learned  Brahmana  ?  What  are 
called  attributes  by  the  good  ?^  What  paths  are  to  be  called 
auspicious?  What  is  happiness?  What  is  sin  ?  0  holy  on6, 
O  thou  of  excellent  vows,  it  behooves  thee  to  answer  these 
questions  of  mine,  0  learned  Rishi,  correctly,  truly,  and  ac- 
curately !  Who  else  is  there  in  this  world  than  thee  that  is 
capable   of  answering   these   questions  ?''''^°     Do    thou   answer 


86  MAHABHARATA.  [AnugitS 

them,  0  foremost  of  all  persons  conversant  with  duties!  My 
curiosity  is  great.  Thou  art  celebrated  in  all  the  worlds  as 
one  well  skilled  in  the  duties  relating  to  Emancipation.^^ 
There  is  none  else  than  thou  that  is  competent  to  remove  all 
kinds  of  doubts.  Afraid  of  worldly  life,  we  have  become  de- 
sirous of  achieving  Emancipation  ! — '^^ 

"Vasudeva  said, — 'Unto  that  disciple  who  had  humbly 
sought  his  instruction  and  put  the  questions  duly,  who  was 
devoted  to  his  preceptor  and  possessed  of  tranquillity,  and 
who  always  behaved  in  a  manner  that  was  agreeable  (to  his 
instructor),  who  lived  so  constantly  by  the  side  of  his  ins- 
tructor as  to  have  almost  become  his  shadow,  who  was  self-res- 
trained, and  who  had  the  life  of"  a  Yati  and  a  Brahmacharin, 
O  son  of  Pritha,  that  preceptor  possessed  of  intelligence  and 
observant  of  vows,  duly  explained  all  the  questions,  O  fore- 
most one  of  Kuru's  race,  O  chastiser  of  all  foes  I'l^-i* 

"  'The  preceptor  said, — All  this  was  declared  (in  days  of 
old)  by  Brahman  himself  (the  Grandsire  of  all  the  worlds). 
Applauded  and  practised  by  the  foremost  of  Rishis,  and 
depending  on  a  knowledge  of  the  Vedas,  it  involves  a  con- 
sideration of  what  constitutes  the  real  entit3^^^  We  regard 
knowledge  to  be  the  highest  object,  and  renunciation  as 
the  best  penance.  He  who,  with  certainty,  knows  the  true 
object  of  knowledge  which  is  incapable  of  being  modified 
by  circumstances,  viz.,  the  soul  abiding  in  all  creatures, 
succeeds  in  going  whithersoever  he  wishes  and  comes  to  be 
regarded  as  the  highest.  That  learned  man  who  beholds 
the  residence  of  all  things  in  one  place  and  their  severance  as 
well,"""  and  who  sees  unity  in  diversity,  succeeds  in  freeing 
himself  from  misery.  He  who  does  not  covet  anything  and 
does  not  cherish  the  idea  of  mineness  Avith  regard  to  any- 
thing,^^  comes  to  be  regarded,  although  residing  in  this  world, 
as  identifiable  with  Brahma.  He  who  is  conversant  with  the 
truth  about  the  qualities  of  Pradhana  (or  Nature),  acquainted 
with  the  creation  of  all  existent  objects,^^  divested  of  the 
idea  of  mineness,  and  without  pride,  succeeds,  without  doubt, 
in  emancipating  himself.  Understanding  properly  that  great 
tree  which  has   the   unmanifest   for   its  seed-sprout,  and   the 


Parva.]  acwamkdha  parva.  87 

understanding  for  its  trunk,  and  high  conciousness  of  self  for 
its  branches,  and  the  senses  for  the  cells  whence  its  twigs 
issue,  and  the  (five)  great  elements  for  its  flower-buds,  and 
the  gross  elements  for  its  smaller  boughs,  which  is- always 
endued  with  leaves,  which  always  puts  forth  flowers,  and  upon 
which  all  existent  objects  depend,  whose  seed  is  Brahma,  and 
which  is  eternal, — and  cutting  all  topics  with  the  sharp  sword 
of  knowledge,  one  attains  to  immortality  and  casts  off  birth 
and  death.""""'  The  conclusions  with  regard  to  the  past,  pre- 
sent, and  future,  &c.,  and  religion,  pleasure,  and  wealth,  which 
are  all  well  known  to  conclaves  of  Siddhas,  which  appertain  to 
remote  cycles,  and  which  are,  indeed,  eternal,^*  I  shall  declare 
to  thee,  O  thou  of  great  wisdom  !  These  constitute  what  is 
called  Good.  Men  of  wisdom,  understanding  them  in  this  world, 
attain  to  success."^  In  days  of  old,  the  Rishis  Vrihaspati  and 
Bharadwaja,  and  Gautama  and  Bhargava,  and  Va^ishtha  and 
Ka9yapa,  and  Vi9wamitra  and  Atri,  assembled  together  for  the 
purpose  of  asking  one  another.  They  thus  assembled  together 
after  having  travelled  over  all  paths  and  after  they  had  got 
tired  with  the  acts  each  of  them  had  done.^®"-''  Those  re- 
generate persons,  placing  the  sage  son  of  Angiras  at  their 
head,  proceeded  to  the  region  of  the  Grandsire.  There  they 
beheld  Brahman  perfectly  cleansed  of  all  sin.^^  Bowing  their 
heads  unto  that  high-souled  one  who  was  seated  at  their  ease 
the  great  Rishis,  endued  with  humility,  asked  him  this  grave 
question  regarding  the  highest  good.^^ — How  should  a  good 
man  act  ?  How  would  one  be  released  from  sin  ?  What  paths 
are  auspicious  for  us  ?  What  is  truth,  and  what  is  sin  ?'* 
By  what  action  are  the  two  paths,  northern  and  southern, 
obtained  ?  What  is  destruction  ?  What,  Emancipation  ? 
What  is  birth  and  what  death  of  all  existent  objects  ?^^ — I 
shall  tell  thee,  O  disciple,  what  the  Grandsire,  thus  addressed, 
said  unto  them,  conformably  to  the  scriptures.  Do  thou 
listen  ! — '^ 

" ' — Brahman  said, — It  is  from  Truth  that  all  creatures, 
mobile  and  immobile,  have  been  born.  They  live  by  penance 
(or  action).  Understand  this,  0  ye  of  excellent  vows  !  In 
couseqaence  of  their  own  actions  they  live,  transcending   their 


88  MAHABnARATA.  [AnUQUd 

own   origin. *^^     For    Truth,  when    united  with    qualities,  be- 
comes always  possessed  of  five  indications.     Brahman  is  Truth. 
Penance   is  truth.     Prajapati    is   truth.^*     It   is   from    Truth 
that  all    creatures    have   sprung.      Truth    is   the    universe   of 
being.     It  is  for  this  that  Brahmanas  who  are   always  devoted 
to  Yoga,  who  have  transcended    wrath    and   sorrow,  and    who 
always  regard  Religion  as  the  causeway  (along  which  every  one 
must  pass  for  avoiding  the  morass  below),  take  refuge  in  Truth. 
I  shall  now  speak  of  those  Brahmanas  who   are   restrained   by 
one  another  and  possessed    of  knowledge,  of  the  orders,  and  of 
those  who  belong  to  the  four  modes  of  life.^^"^^     The    wise  say 
that  Religion  or  duty  is  one,    (though)    having   four   quarters. 
Ye  regenerate   ones,  I    shall    speak    to   ye    now   of  that    path 
which  is  auspicious  and  productive   of  good.^^     That   path    has 
constantly    been    trod    over   by    men   possessed   of  Avisdom   in 
order  to  achieve  an  identity  with  Brahma.  I  shall  speak  now  of 
that  path  which  is  the  highest  and  which  is  exceedingly    diffi- 
cult   of    being    understood. ^^     Do    you    understand,  in   all    its 
details,  ye  highly  blessed  ones,  what  is  the  highest  seat.     The 
first  step  has  been  said  to  be  the  mode   of  life   that    appertains 
to  Brahmacharins.*"     The  second    step    is    domesticity.     After 
this  is  the  residence  in  the  woods.  After  that  it  should  be  known 
is  the  highest  step,  viz.,  that  relating  to  Adhyatma.-f"     Light, 
ether   (or  space),  sun,  wind,  Indra,  and    Prajapati, — one    sees 
these  as  long  as  one  does  not    attain    to    Adhyatma.*^     I    shall 
declare  the  means  (by  which  that  Adhyatma  may  be  attained.) 
Do  ye  first  understand  them.     The  forest    mode    of  life   that  is 
followed  by  ascetics  residing  in  the  woods   and    subsisting  upon 
fruits  and  roots  and  air  is  laid  down  for   the   three   regenei-ate 
classes.     The    domestic    mode   of  life    is    ordained    for    all    the 
orders.*^"**     They  that  are  possessed  of  wisdom  say   that   Reli- 

*  Their  origin  is  Brahma  or  Truth.  They  live,  dissociated  from 
their  origin,  in  consequence  of  their  acts.  When  their  acts  cease,  they 
return  to  and  become  merged  in  Brahma. — T. 

t  /.  e.,  that  course  of  life  which  has  for  its  object  the  acquisition  of 
knowledge  relating  to  the  soul.  This,  of  course,  includes  the  know- 
ledge that  is  needed  for  achieving  identificatiou  with  the  Supreme  Souj 
or  Brahma. — T. 


Parva.]  acwamedha  parva.  89 

gion  or  duty  has  Faith  for  its  (chief)  indication.  Thus  have 
I  declared  to  you  the  paths  leading  to  the  deities.  They 
are  adopted  by  those  that  are  good  and  wise  by  their  acts. 
Those  paths  are  the  causeways  of  piety.*'  That  person  of 
rigid  vows  who  adopts  any  one  of  these  modes  separately, 
always  succeeds  in  time  to  understand  the  production  and 
destruction  of  all  creatures.*^  I  shall  now  declare,  accurately 
and  with  reasons,  the  elements  which  reside  in  parts  in  all 
objects.*^  The  great  soul,  the  unmanifest,  egoism  (conscious- 
ness of  identity),  the  ten  and  one  organs  (of  knowledge  and 
action),  the  five  great  elements,*^  the  specific  characteristics 
of  the  five  elements, — these  constitute  the  eternal  creation. 
The  number  of  elements  has  been  said  to  be  four  and  twenty, 
and  one  (more).*^  That  person  of  wisdom  who  understands 
the  production  and  destruction  of  all  these  elements,  that 
man  among  all  creatures,  never  meets  with  delusion.'"  He 
who  understands  the  elements  accurately,  all  the  qualities,  all 
the  deities,  succeeds  in  cleansing  himself  of  all  sin.  Freed 
from  all  bonds,  such  a  man  succeeds  in  enjoying  all  regions  of 
spotless  purity. — *'  "'* 


Section  XXXVI. 

'* ' — Brahman  said, — That  which  is  unmanifest,  which  is 
indistinct,  all-pervading,  everlasting,  immutable,  should  be 
known  to  become  the  city  (or  mansion)  of  nine  portals,  pos- 
sessed of  three  qualities,  and  consisting  of  five  ingredients.^ 
Encompassed  by  eleven  including  Mind  which  distinguishes 
(objects),  and  having  Understanding  for  the  ruler,  this  is  an 
aggregate  of  eleven. f^  The  three  ducts  that  are  in  it  support 
it  constantly.  These  are  the  three  Nadis.  They  run  con- 
tinually, and  have  the  three  qualities  for  their  essence.* 
Darkness,  Passion,  and    Goodness,  these  are  called    the  (three) 


*  The  specific  characteriestica  of  the  five  elements  are,  as  frequently 
referrd  before,  smell  attaching  to  earth,  sound  to  ether,  taste  to  water,  &c. 
The  deities  referred  to  in  the  last  Verse  are  probably  the  senses.— T. 

t  The  total  eleven  is  made  up  of  the  three  qualities,  the  five  elements, 
the  sroup  of  organs  and  senses  a.-  one,  egoism,  and  the  iin .lcr;.tanding.— T. 
[     12     ] 


•90  MAHABHARATA.  [Anugitci 

qualities.     These  are  coupled    with  one   another.     They   exist, 
depending  on  one  another.*     They   take  refuge  in  one  another, 
and  follow  one  another.    They  are  also  joined  with  one  another. 
The  five  (principal)  elements  are  characterised  by  (these)  three 
qualities.'^     Goodness  is  the  match   of  Darkness.     Of  Goodness 
the  match  is  Passion.     Goodness  is  also  the  match   of  Passion, 
and  of  Goodness  the  match  is  Darkness.®     There  where   Dark- 
ness is  restrained,  Passion  is  seen  to   flow.     There    where    Pas- 
sion is  restrained,  Goodness  is  seen  to  flow.''     Darkness   should 
be  known  to  have  the  night  (or  obscurity)  for  its    essence.     It 
has  three   characteristics,  and  is   (otherwise)   called   Delusion. 
It  has  unrighteousness  (or  sin)  also  for  its  indication,  and  it  is 
always  present  in  all  sinful  acts.     This  is  the   nature   of  Dark- 
ness and  it  appears  also  as  confined    with    others.^     Passion   is 
said  to  have  activity  for  its   essence.     It    is   the   cause   of  suc- 
cessive acts.     When  it  prevails,  its  indication,  among  all  beings, 
is   production.®     Splendour,    lightness,    and    faith, — these   are 
the   form,    that   is   light,    of    Goodness   among   all   creatures, 
as  regarded   by    all   good    men.^°     The    true   nature   of  their 
characteristics    will    now    be   declared    by    me,    with   reasons. 
These  shall  be  stated  in    aggregation    and   separation.     Do  ye 
understand   them."     Comi^lete   delusion,  Ignorance,  illiberali- 
ty,   indecision    in   respect    of  action,    sleep,    haughtiness,  fear, 
cupidity,  grief,  censure  of  good  acts,^^  loss  of  memory,  unripe- 
ness  of  judgment,  absence    of  faith,    violation    of  all   rules   of 
conduct,    want    of    discrimination,    blindness,    vileness   of  be- 
haviour,^^ boastful   assertions  of  performance    when    there    has 
been  no  performance,  presumption  of  knowledge    in  ignorance, 
unfriendliness  (or  hostility),  evilness  of  disposition,  absence   of 
faith,  stupid   reasoning,^*   crookedness,  incapacity   for   associa- 
tion, sinful    action,    senselessness,    stolidity,   lassitude,  absence 
of  self-control,  degradation,"— all   these   qualities   are   known 
as  belonging   to   Darkness.     Whatever   other   states   of  mind, 
connected  with  delusion,  exist  in    the   world,  all   appertain   to 
Darkness.      Frequent   ill-speaking   of  other  people,  censuring 
the  deities   and   the   Brahmanas,'«-''  illibcrality,  vanity,  delu- 
sion, wrath,  un forgiveness,  hostility  to\Mr\rds  all    creatures,  are 
regarded  as  the    characteristics    of  Darkness.^^     Whatever  un- 


Parva.]  acwamedha  parva.'  91 

dertakings  exist  that  are  unmeritorious  (in  consequence  of 
their  being  vain  or  useless),  what  gifts  there  are  that  are  un- 
meritorious (in  consequence  of  the  unworthiness  of  the  donees, 
the  unseasonableness  of  the  time,  the  impropriety  of  the 
object,  &c.),  vain  eating, — these  also  appertain  to  Darkness.^^ 
Indulgence  in  calumny,  unforgiveness,  animosity,  vanity,  and 
absence  of  faith  are  also  said  to  be  characteristics  of  Dark- 
ness.^" Whatever  men  there  are  in  this  world,  who  are 
characterised  by  these  and  other  faults  of  a  similar  kind,  and 
who  break  through  the  restraints  (provided  by  the  scriptures), 
are  all  regarded  as  belonging  to  the  quality  of  Darkness.^^  I 
shall  now  declare  the  wombs  where  these  men,  who  are  always 
of  sinful  deeds,  have  to  take  their  birth.  Ordained  to  go  to 
hell,  they  sink  in  the  order  of  being.  Indeed,  they  sink  into 
the  hell  of  (birth  in^i  the  brute  creation. 2-  They  become  im- 
mobile entities,  or  animals,  or  beasts  of  burden  ;  or  carnivorous 
creatures,  or  snakes,  or  worms,  insects,  and  birds  f^  or  crea- 
tures of  the  oviparous  order,  or  quadrupeds  of  diverse  species, 
or  lunatics,  or  deaf  or  dumb  human  beings,  or  men  that  are 
afflicted  by  dreadful  maladies  and  regarded  as  unclean.^* 
These  men  of  evil  conduct,  always  exhibit  the  indications  of 
their  acts,  sink  in  Darkness.  Their  course  (of  migrations)  is 
always  downwards.  Appertaining  to  the  quality  of  Darkness, 
they  sink  in  Darkness.^^  I  shall,  after  this,  declare  what  the 
means  are  of  their  improvement  and  ascent ;  indeed,  by  what 
means  they  succeed  in  attaining  to  the  regions  that  exist 
for  men  of  pious  deeds.^^  Those  men  who  take  birth  in 
orders  other  than  humanity,  by  growing  up  in  view  of  the 
religious  ceremonies  of  Brahmanas  devoted  to  the  duties  of 
their  own  order  and  desirous  of  doing  good  to  all  creatures,^'' 
succeed,  through  the  aid  of  such  purificatory  rites,  in  ascend- 
ing upwards.  Indeed,  struggling  (to  improve  themselves),  they 
at  last  attain  to  the  same  regions  with  these  pious  Brahmanas. 
Verily,  they  go  to  Heaven.  Even  this  is  the  Vedic  audi- 
tion.*^^     Born  in  orders  other  than  humanity  and  growing    old 


*  'Anyatha   pratipannah'    is    explained   by    Nilakantha   as    'born    in 
other  orders,'     Telancj  takes  it  as   'Behaving   in   a   contrary  way.'     How 


92  MAHiBnARATAi  [AuugitS 

in  their  respective  acts,  even  thus  they  become  human  beings 
that  arc,  of  course,  ordained  to  return.^^  Coming  to  sinful 
births  and  becoming  Chandalas  or  human  beings  that  are  deaf 
or  that  lisp  indistinctly,  they  attain  to  higher  and  higher 
castes,  one  after  another  in  proper  turn,*®  transcending  the 
Cudra  order,  and  other  (consequences  of )  qualities  that  apper- 
tain to  Darkness  and  that  abide  in  it  in  course  of  migrations 
in  this  world. *^^  Attachment  to  objects  of  desire  is  regarded  as 
great  delusion.  Here  Rishis  and  Munis  and  deities  become 
deluded,  desirous  of  pleasure.^^  Darkness,  delusion,  the  great 
delusion,  the  great  obscurity  called  wrath,  and  death,  that 
blindkig  obscurity,  (these  are  the  five  great  afflictions).  As 
regards  wrath,  that  is  the  great  obscurity  (and  not  aversion 
or  hatred  as  is  sometimes  included  in  the  list).*^  With  respect 
then  to  its  color  (nature),  its  characteristics,  and  its  source, 
I  have,  ye  learned  Brahmanas,  declared  to  you,  accurately 
and  in  due  order,  everything  about  (the  quality  of)  Dark- 
ness.^* Who  is  there  that  truly  understands  it  ?  Who  is 
there  that  truly  sees  it  ?  That,  indeed,  is  the  characteristic 
of  Darkness,  viz.,  the  beholding  of  reality  in  what  is  not 
real.^'^  The  qualities  of  Darkness  have  been  declared  to  you 
in  various  ways.  Duly  has  Darkness,  in  its  higher  and  lower 
forms,  been  described  to  you.  That  man  who  always  bears  in 
mind  the  qualities  mentioned  here,  will  surely  succeed  in 
becoming  freed  from  all  characteristics  that  appertain  tO' 
Darkness.—' "«« 


Section  XXXVII. 

"  'Brahman  said, — Ye  best  of  beings,  I  shall  now  declare 
to  you  accurately  what  (the  quality  of )  Passion  is.  Ye  highly 
blessed  ones,  do  you  understand  what  those   qualities  are   that 


can  goats  and  sheep  behave  othorwiae  V  The  sense  seems  to  be  that  those 
born  as  goats,  succeed  in  ascending  upwards  through  the  efi5cacy  of  the 
religious  acts  of  the  Brahmanas.  By  becoming  sacrificial  victims  they 
regain  their  true  position. — T. 

*  Qualities  abiding    in  Darkness  &c,,  imply    those   qualities  that   are 
permanently  attached  to  Darkness. — T. 


farva.]  acwaMedha  parva.  93- 

appertain   to   Passion.*     Injuring   (others),  beauty,  toil,  plea- 
sure and  pain,  cold  and  heat,  lordship    (or  power),  war,  peace, 
argument,    dissatisfaction,    endurance,*''  might,  valour,  pride,, 
wrath,  exertion,  quarrel  (or  collision),  jealousy,  desire,  malice, 
battle,  the  sense  of  meum  or  mineness,  protection  (of  others),* 
slaughter,  bonds,    and   affliction,  buying   and    selling,  lopping 
off,  cutting,  piercing,  and  cutting   off  the   coat   of  mail   that 
another   has    worn,f*    fierceness,  cruelty,    villifying,    pointing 
out  the  faults  of  others,  thoughts   entirely   devoted  to  worldly 
affairs,    anxiety,    animosity,    reviling   of  others,    false   speech, 
false  or  vain  gifts,  hesitancy  and  doubt,  boastfulness  of  speech, 
dispraise  and  praise,  laudation,  prowess,  defiance,^""  attendance 
(as  on  the  sick  and   the    weak),  obedience  (to   the   commands 
of  preceptors  and  parents),  service   or    ministrations,  harbour- 
ing  of  thirst   or   desire,   cleverness   or    dexterity   of   conduct, 
policy,  heedlessness,  contumely,    possessions,^  and   diverse   de- 
corations that  prevail  in  the    world  among    men,  women,  ani- 
mals, inanimate   things,    houses,^    grief,  incredulousness,  vows 
and   regulations,  actions   with   expectation    (of  good   results), 
diverse  acts  of  public  charity,^  the  rites  in   respect   of  Swaha, 
salutations,    rites   of  Swadha   and   Vashat,  officiating   at   the 
sacrifices  of  others,  imparting   of  instruction,    performance   of 
sacrifices,  study ,**^    making   of  gifts,  acceptance   of  gifts,  rites 
of  expiation,  auspicious  acts,  the  wish  to  have   this   and   that, 
affection  generated  by  the  merits   of  the   object    for   which   or 
whom  it  is   felt,**  treachery,  deception,  disrespect   and  respect, 
theft,  killing,  desire   of  concealment,  vexation,   wakefulness,** 
ostentation,  haughtiness,    attachment,  devotion,    contentment,, 
exultation,  gambling,  indulgence  in  scandal,  all  relations  aris- 
ing out  of  women,  attachment  to   dancing,  instrumental    mu- 
sic, and  songs, — all    these   qualities,    ye   learned    Brahmanas, 
have  been  said  to  belong  to  Passion.*^"**     Those  men  on   Earth 
who  meditate  on  the   past,  present,  and   the    future,  who   are 
devoted  to  the  aggreegate  of  three,  viz.,  Religion,  Wealth,  and 

*  Some  texts  read  'Santapah'  and  not  'Sanghatah,'  The  meaning 
then  will  be  grief  or  sorrow — T. 

t  This  may  refer  to  the  exposure  of  other  people's  weaknesses  Vy 
tearing  open  their  veils  or  covers. — T. 


94!  MAHAiBnAiiATA.  [Anugitti 

Pleasure,^^  who,  acting  from  the  impulse  of  desire,  exult  on 
attaining  to  affluence  in  respect  of  every  desire,  are  said  to 
be  enveloped  by  Passion.  These  men  have  downward  courses." 
Repeatedly  reborn  in  this  world,  they  give  themselves  up  to 
pleasure.  They  covet  what  belongs  to  this  world  as  also  all 
those  fruits  that  belong  to  the  world  hereafter.  They  make 
gifts,  accept  gifts,  offer  oblations  to  the  Pitris,  and  pour  liht>- 
tions  on  the  sacrificial  fire.-^'^  The  qualities  of  Passion  have 
(thus)  been  declared  to  you  in  their  variety.  The  course  of 
conduct  also  to  which  it  leads  has  been  properly  described  to 
you.  The  man  who  always  understands  these  qualities,  suc- 
ceeds in  always  freeing  himself  from  all  of  them  which  apper- 
tain to  Passion. — '  "^^ 


Section  XXXVIII. 

«< ' — Brahman  said, — I  shall,  after  this,  discourse  to  you  on 
that  excellent  quality  which  is  the  third  (in  the  order  of  our 
enumeration).  It  is  beneficial  to  all  creatures  in  the  world, 
and  unblamable,  and  constitutes  the  conduct  of  those  that  are 
good.^  Joy,  satisfaction,  nobility,  enlightenment,  and  happi- 
ness, absence  of  stinginess  (or  liberality),  absence  of  fear,  con- 
tentment, disposition  for  faith,^  forgiveness,  courage,  absten- 
tion from  injuring  any  creature,  equability,  truth,  straightfor- 
wardness, absence  of  wrath,  absence  of  malice,  purity,  clever- 
ness, prowess,  (these  appertain  to  the  quality  of  Goodness).* 
He  who  is  devoted  to  the  duty  of  Yoga,  regarding  knowledge 
to  be  vain,  conduct  to  be  vain,  service  to  be  vain,  and  mode 
of  life  to  be  vain,  attains  to  what  is  highest  in  the  world 
hereafter.*  Freedom  from  the  idea  of  meum,  freedom  from 
egoism,  freedom  from  expectations,  looking  on  all  with  an 
equal  eye,  and  freedom  from  desire, — these  constitute  the 
eternal  religion  of  the  good.^  Confidence,  modesty,  forgive- 
ness, renunciation,  purity,  absence  of  laziness,  absence  of 
cruelty,  absence  of  delusion,  compassion  to  all  creatures,  ab- 
sence of  the  disposition  to  calumniate,^  exultation,  satisfac- 
tion, rapture,  humility,  good  behaviour,  purit_;  in  all  acts 
having  for  their  object   the    attainment    of  tranquillity,    right- 


Parva.]  acwamedha  parva.  9.: 


eous   understanding,    emancipation    (from    attachments)/  in- 
difference,   Brahmacharyya,    complete    renunciation,    freedom 
from  the  idea  of  meum,  freedom  from    expectation?,  unbroken 
observance  of  righteousness,^  belief  that   gifts   are  vain,  sacri- 
fices are   vain,  study    is   vain,  vows   are    vain,  acceptance   of 
gifts  is  vain,  observance  of  duties   is    vain,  and   penances   are 
vain.^     Those  Brahmanas   in    this    world,    whose    conduct   is 
marked  by  these   virtues,    who   adhere   to   righteousness,  who 
abide  in  the  Vedas,  are  said  to  be  wise   and   possessed   of  cor- 
rectness of  vision.*®     Casting  off  all  sins  and  freed   from  grief, 
those  men  possessed  of  wisdom   attain    to    Heaven    and  create 
diverse   bodies   (for   themselves)."      The   power   of  governing 
everything,  self-restraint,  minuteness,  these   high-souled    ones 
make  by  operations   of  their  own  mind,  like   the   gods   them- 
selves dwelling  in  Heaven.*^     Such  men  are  said  to  have   their 
courses  directed  upwards.     They  are  veritable    gods   capable  of 
modifying  all  things.     Attaining  to  Heaven,   they    modify   all 
things  by   their   very   nature.*^     They    get    whatever   objects 
they  desire  and  enjoy  them.*     Thus   have   I,  ye    foremost   of 
regenerate  ones,  described  to  you    what   that  conduct  is  which 
appertains  to  the   quality   of  goodness.     Understanding   these 
duly,  one  acquires  whatever  objects    one  desires.**     The  quali- 
ties that  appertain   to  goodness   have    been   declared  particu- 
larly.    The  conduct  which  those  qualities   constitute   has   also 
been  properly  set  forth.     That   man    who   always   understands 
these   qualities,    succeeds   in   enjoying   the   qualities    without 
being  attached  to  them  ! — '  "*^ 


Section  XXXIX. 

'" — Brahman  said, — 'The  qualities  are  incapable  of  being 
declared  as  completely  separate  from  one  another.  Passion 
and  Goodness  and  Darkness  are  seen  existing  in  a  state  of 
union.*  They  are  attached  to  one  another.  They  depend  on 
one  another.     They  have  one  another  for   their   refuge.     They 

*  'Vibhaianti   implies   enjoyments  in  thia  connection.     Telang  starts 
a  needless  objectiou  to  tliis  word. — T. 


%  M.irABnARA.TA;  [Anugita 

likevvi^^e  follow  one  T.nothcr.^  As  long  as  goodness  exists,  so 
lonf^  does  Passion  exist.  There  is  no  doubt  in  this.  As  long 
as  Darkness  and  Goodness  exist,  so  long  does  Passion  exist.* 
They  make  their  journey  together,  in  union,  and  moving 
coUcotivcly.  They,  verily,  move  in  a  body,  when  they  act 
with  cause  or  without  cause.*  Of  all  these  which  act  with 
one  another  however  much  they  may  differ  in  their  develope- 
ment,  the  manner  in  which  their  increase  and  diminution 
take  place  will  now  be  declared.^  There  where  Darkness  exists 
in  an  increased  measure,  in  the  lower  creatures  (for  example). 
Passion  exists  in  a  smaller  measure  and  Goodness  in  a  measure 
that  is  still  less.*  There  where  Passion  exists  in  a  copious 
measure,  in  creatures  of  middle  course,  Darkness  exists  in  a 
smaller  measure  and  Goodness  in  a  measure  that  is  still  less.'^ 
There  where  Goodness  exists  in  a  copious  measure,  in  crea- 
tures of  upward  courses,  Darkness  should  be  known  to  exist 
in  a  small  measure  and  Passion  in  a  measure  that  is  still  less.^ 
Goodness  is  the  spring  that  causes  the  modifications  of  the 
senses.  It  is,  again,  the  great  enlightener.  No  duty  has 
been  laid  down  that  is  higher  than  Goodness.*  They  who 
abide  in  Goodness  proceed  upwards.  They  who  abide  in  Pas- 
sion remain  in  the  middle.  They  who  abide  in  Darkness, 
being  characterised  by  qualities  that  are  low,  sink  downwards.^" 
Darkness  occurs  in  the  Cudra  ;  Passion  in  the  Kshatriya  ;  and 
Goodness,  which  is  the  highest,  in  the  Brahmana.  The  three 
qualities  exist  even  thus  in  the  three  orders.^^  Even  from  a 
distance,  the  three  qualities  of  Darkness  and  Goodness  and 
Passion,  are  seen  to  exist  in  a  state  of  union  and  more  collec- 
tively. They  are  never  seen  in  a  state  of  separation .*^^  Be- 
holding the  sun  rising,  men  of  evil  deeds  become  inspired 
with  fear.  Travellers  on  their  way  become  afflicted  with  heat, 
and  suffer  distress.^^  The  Sun  is  Goodness  developed  ;  men  of 
ovil  deeds  represent  Darkness ;  the  heat  which  travellers  on 
their  way  feel  is  said  to  be  a  quality  of  Passion.^*  The  sun 
representing  light   is   Goodness;    the    heat    is   the   quality  of 

■"•  'From  even  a  ilistance'    implies    that    upon    cvou   a   cursory    view  ; 
without  even  beins^  examine. 1  minuti'lv. — T, 


> 


Farva.]  acwamedHA  parva.  97 

Passion  ;  the  shading  (or  eclipse)  of  the  sun  on  Parvan  days 
should  be  known  to  represent  Darkness.^^  Even  thus,  the 
three  qualities  exist  in  all  luminous  bodies.  They  act  by 
iiurns  in  diverse  places  in  diverse  ways.-^®  Among  immobile 
objects,  the  quality  of  Darkness  exists  in  a  very  large  measure. 
The  qualities  appertaining  to  Passion  are  those  properties  of 
theirs  which  undergo  constant  changes.  Their  oleaginous 
attributes  appertain  to  Goodness.*^'^  The  Day  should  be  un- 
derstood as  threefold.  The  Night  has  been  ordained  to  be 
threefold.  So  also  are  fortnights,  months,  years,  seasons,  and 
conjunctions.f^^  The  gifts  that  are  made  are  threefold.  Three- 
fold is  sacrifice  that  flows.  Threefold  are  the  worlds  ;  three- 
fold the  deities ;  threefold  is  knowledge ;  and  threefold  the 
path  or  end.^^  The  Past,  the  Present,  and  the  Future,  Reli- 
gion, Wealth,  and  Pleasure,  Prana,  Apana,  and  Udana,  these 
also  are  fraught  with  the  three  qualities.""  Whatever  object 
exists  in  this  world,  everything  in  it,  is  fraught  with  the  three 
qualities.  The  three  qualities  act  by  turns  in  all  things  and 
in  all  circumstances.^^  Verily,  the  three  qualities  ahvays  act 
in  an  un manifest  form.  The  creation  of  those  three,  viz., 
Goodness,  Passion,  and  Darkness,  is  eternal.^''  The  unmani- 
fest,  consisting  of  the  three  qualities,  is  said  to  be  darkness, 
unperceived,  holy,  constant,  unborn,  womb,  eternal,  Nature, 
change  or  modification,  destruction,  Pradhana,  production, 
and  absorption,  undeveloped,  not  small  (i.  e.,  vast),   unshaking, 


*  What  ia  said  here  is  this  :  the  three  qualities  exist  in  even  the 
immobile  objects  of  the  universe.  As  regards  Darkness,  it  predomi- 
nates in  them.  As  regards  Passion,  it  dwells  in  such  properties  of  theirs 
as  pungency,  sourness,  sweetness,  &c.,  which  cLangre  with  time  or  in 
conseqnence  of  cooking  or  through  admixture.  Their  oily  properties 
are  said  to  appertain  to  Goodness.  'Tiryagbhavagatam'  is  explained  by 
Nilakantha  as  'adhikyam  gatam.'  Telang  thinks  this  is  unwarrantable. 
His  own  version,  however,  of  the  first  line  is  untenable.  What  can  be 
the  'tiryagbhava'  or  'form  of  lower  species'  of  immobile  objects  ?  Telang 
frequently  forgets  that  Nilakantha  represents  a  school  of  interpretation 
not  founded  by  him  but  which  existed  from  a  time  long  anterior  to 
him.— T. 

t  'Conjunctions' are  evidently  the  periods  joining  the  seasons;  i.  e, 
the  close  of  one  season  and  the  beginning  of  another.— T. 

[     13     ] 


99  MAHABnARATA  [Anugiid 

imraovable,  fixed,  existent,  and  non-exiatent."'""  All  these 
uaraes  should  be  known  by  those  who  meditate  on  matters 
connected  with  the  soul.'^''  That  person  who  accurately  knows 
all  the  names  of  the  unmanifest,  and  the  qualities,  as  also  the 
pure  operations  (of  the  qualities),  well  conversant  with  the 
truth  about  all  distinctions  and  freed  from  the  body,  becomes 
liberated  from  all  the  qualities  and  enjoys  absolute  happi- 
ness. 


'  "2« 


Section  XL. 

"  ' — Brahman  said, — From  the  unmanifest  first   sprang   the 
Great  Soul,  endued  with  great   intelligence,  the   source   of  all 
the  qualities.     That    is   said  to   be   the   first   creation.^     The 
Great  Soul  is  signified  by  these  synonymous   words, — the  Great 
Soul,  Intelligence,  Vishnu,    Jishnu,  Cambhu    of  great   valour, 
the   Understanding,   the    means   of  acquiring   knowledge,  the 
means   of  perception,    as   also  fame,    courage,    and    memory. 
Knowing  this,  a  learned   Brahmana   has   never   to   encounter 
delusion.^"^     It  has  hands  and  feet  on  every  side.     It   has   ears 
on  every  side.    It  stands,  pervading  everything  in  the  universe.* 
Of  great  power,  that  Being  is   stationed  in    the   heart   of  all. 
Minuteness,  Lightness,    and   Affluence,    are    his.     He   is   the 
lord    of  all,    and    identical    with    effulgence,    and    knows   not 
decay.^     In  Him  are  all  those  who  comprehend   the   nature   of 
the  understanding,  all  those  who  are   devoted   to   goodness   of 
disposition,  all  those  who  practise  meditation,  who  are    always 
devoted  to  Yoga,  who  are   firm   in   truth,  who   have  subdued 
their  senses,^  who   are    possessed    of  knowledge,  who  are  freed 
from  cupidity,  who  have  conquered    wrath,  who   are   of  cheer- 
ful  hearts,  who    are   endued   with    wisdom,  who  are  liberated 
from  ideas   of  meum    (and    teum),    and    who   are   devoid   of 
egoism.^     All    these,    freed    from    every    kind    of    attachment, 
attain  to  the    status  of  Greatness.     That   person    who   under- 
stands that  holy  and  high  goal,  viz.,  the   Great  Soul,  becomes 
freed  from  delusion .'^     The  self-born  Vishnu  becomes  the    Lord 
in  the  primary  creations.     He  who  thus   knows  the  Lord  lying 
in  the  cave,  the    Supreme,  Ancient  Being,  of  universal   form. 


Parva.]  acwamedha  parva.  99 

the  golden  one,  the  highest  goal  of  all  persons  endued  with 
understanding, — that  intelligent  man  lives,  transcending  the 
understanding. — '  "' 


Section  XLI. 

" ' — Brahman  said, — That  Mahat  who  was  first  produced  is 
called  Egoism.  When  it  sprang  up  as  I,  it  came  to  be  called 
as  the  second  creation.*  That  Egoism  is  said  to  be  the  source 
of  all  creatures,  for  these  have  sprung  from  its  modifications* 
It  is  pure  effulgence  and  is  the  supporter  of  consciousness. 
It  is  Prajapati.^  It  is  a  diety,  the  creator  of  deities,  and  of 
mind.  It  is  that  which  creates  the  three  worlds-  It  is  said 
to  be  that  which  feels — /  am  all  thisj^ — That  is  the  eternat 
world  existing  for  those  sages  who  are  contented  with  know- 
ledge relating  to  the  soul,  who  have  meditated  on  the  soul, 
and  who  have  won  success  by  Vedic  study  and  sacrifices.* 
By  consciousness  of  soul  one  enjoys  the  qualities.  That  source 
of  all  creatures,  that  creator  of  all  creatures,  creates  (all  crea- 
tures) even  in  this  way.  It  is  that  which  causes  all  changes* 
It  is  that  which  causes  all  beings  to  move.  By  its  own  light 
it  illuminates  the  universe  likewise. — '  "^ 


Section  XLII. 

"  * — Brahman  said,— From  Egoism  were  verily  born  the  five 
great  elements.  They  are  earth,  air,  ether,  water,  and  light 
numbering  the  fifth.*  In  these  five  great  elements,  in  the 
matter  of  the  operations  of  sound,  touch,  color,  taste,  and 
smell,  all  creatures  become  deluded.^  When  at  the  close 
of  the  destruction  of  the  great  elements,  the  dissolution  of 
the  universe  approaches,  ye  that  are  possessed  of  wisdom,  a 
great  fear  comes  upon  all  living  creatures.^  Every  existent 
object  is  dissolved  into  that  from  which  it  is  produced.  The 
dissolution  takes  place  in  an  order  that  is  the  reverse  of 
that  in  which  creation  takes  place.  Indeed,  as  regards  birth, 
they  are  born  from  one  another.*  Then,  when  all  existent 
objects,    mobile    and    immobile,    become    dissolved,  wise    men- 


100!  MAHABHARATA.     •  [AllUgitA 

endued  with  poAverful  memory  never  dissolve.^  Sound,  touch, 
colour,  taste,  and  smell  numbering  the  fifth,  are  effects.  They 
are,  however,  inconstant,  and  called  by  the  name  of  delusion.® 
Caused  by  the  production  of  cupidity,  not  different  from  one 
another,  without  reality,  connected  with  flesh  and  blood,  and 
depending  upon  one  another,'^  existing  outside  the  soul,  these 
are  all  helpless  and  powerless.  Prana  and  Apana,  and  Udana 
and  Samana  and  Vyana,^ — these  five  winds  are  always  closely 
attached  to  the  soul.  Together  with  speech,  mind,  and  un- 
derstanding, they  constitute  the  universe  of  eight  ingredients.' 
He  whose  skin,  nose,  ear,  eyes,  tongue,  and  speech  are  res- 
trained, whose  mind  is  pure,  and  whose  understanding  de- 
viates not  (from  the  right  path),-^'*  and  whose  mind  is  never 
burnt  by  those  eight  fires,  succeeds  in  attaining  to  that  aus- 
picious Brahma  than  which  nothing  superior  exists.^^  Those 
which  have  been  called  the  eleven  organs  and  which  have 
sprung  from  Egoism,  I  shall  now,  ye  regenerate  ones,  mention 
particularly.^-  They  are  the  ear,  the  skin,  the  two  eyes,  the 
tongue,  the  nose  numbering  the  fifth,  the  two  feet,  the  lower 
duct,  the  organ  of  generation,  the  two  hands,  and  speech 
forming  the  tenth.^^  These  constitute  the  group  of  organs, 
with  mind  numbering  as  the  eleventh.  One  should  first  sub-> 
due  this  group.  Then  will  Brahma  shine  forth  (in  him).-^* 
Five  amongst  these  are  called  organs  of  knowledge,  and  five, 
organs  of  action.  The  five  beginning  with  the  ear  are  truly 
said  to  be  connected  with  knowledge.'^  The  rest,  however, 
that  are  connected  with  action,  are  without  distinction.  The 
mind  should  be  regarded  as  belonging  to  both.  The  under- 
standing is  the  twelfth  in  the  top.^*  Thus  have  been  enu- 
merated the  eleven  organs  in  due  order.  Learned  men,  having 
understood  these,  think  they  have  accomplished  everything.*' 
I  shall,  after  this,  enumerate  all  the  various  organs.  Space 
(or  Ether)  is  the  first  entity.  As  connected  with  the  soul,  it 
is  called  the  ear.*^  As  connected  with  objects,  that  is  sound. 
The  presiding  deity  (of  this)  is  the  quarters.  The  Wind  is  the 
second  entity.  As  connected  with  the  soul,  it  is  known  as 
the  skin.*^  As  connected  with  objects,  it  is  known  as  objects 
of  touch  ;  and  the  presiding  deity  there  is   touch.     The    third 


Parva.]  acwamedha  parva.  101 

is  said  to  be  Light.  As  connected  with  the  soul,  it  is  known 
as  the  eye."°  As  connected  with  objects,  it  is  color ;  and  the 
sun  is  its  deity.  The  fourth  (entity)  should  be  known  as 
Water.  As  connected  with  the  soul,  it  is  said  to  be  the 
tongue.^^  As  connected  with  objects,  it  is  taste,  and  the  pre- 
siding deity  there  is  Soma.  The  fifth  entity  is  Earth.  As  con- 
nected with  the  soul,  it  is  said  to  be  the  nose.--  As  connect- 
ed with  objects,  it  is  scent ;  and  the  presiding  deity  there  is 
the  wind.  Thus  has  the  manner  been  declared  of  how  the  five 
entities  are  divided  into  sets  of  three.^^  After  this  I  shall 
declare  everything  about  the  diverse  (other)  organs.  Brah- 
manas  conversant  with  the  truth  say  that  the  two  feet  are 
mentioned  as  connected  with  the  soul.-*  As  connected  with 
objects,  it  is  motion  ;  and  Vishnu  is  there  the  presiding  deity. 
The  Apana  wind,  whose  motion  is  downward,  as  connected 
with  the  soul,  is  called  the  lower  duct.-^  As  connected  with 
objects,  it  is  the  excreta  that  is  ejected ;  and  the  presiding 
deity  there  is  Mitra.  As  connected  with  the  soul,  the  organ 
of  generation  is  mentioned,  the  producer  of  all  beings.^^  As 
connected  with  objects,  it  is  the  vital  seed ;  and  the  presiding 
deity  is  Prajapati.  The  two  hands  are  mentioned  as  connect- 
ed with  the  soul  by  persons  conversant  with  the  relations  of 
the  soul.^''  As  connected  with  objects,  it  is  actions ;  and  the 
presiding  deity  there  is  Indra.  Next,  connected  with  the 
soul  is  speech  which  relates  to  all  the  gods.^^  As  connected 
with  objects,  it  is  what  is  spoken.  The  presiding  deity  there 
is  Agni.  As  connected  with  the  soul,  the  mind  is  mentioned, 
which  moves  within  the  soul  of  the  five  elements.*^"  As  con- 
nected with  objects,  it  is  the  mental  operation  ;  and  the  pre- 
siding deity  is  Chandramas  (moon).  As  connected  with  the 
soul  is  Egoism,  which  is  the  cause  of  the  whole  course  of 
worldly  life.^"  As  connected  with  objects,  it  is  consciousness 
of  self  ;  and  the  presiding  deity  there  is  Rudra.  As  connect- 
ed with  the  soul  is  the  understanding,  which  impels  the  six 
senses.^^     As  connected  with  objects,  it  is   that    which  is  to   be 

*  This  probably  implies  that  the  mind,  through  the  aid  of  the  senses, 
enters  into  all  things  or  fe^viccecds  in  knowing  them.^-T, 


102  MaH4.bha.r\ta  [Anugitd 

understood,  and  the  presiding  deity  there  is  Brahman.  Three 
are  the  seats  of  all  existent  objects.  A  fourth  is  not  possible.'* 
These  are  land,  water,  and  ether.  The  mode  of  birth  is  fourfold. 
Some  are  born  of  eggs  ;  some  are  born  of  germs  which  spring 
upwards,  penetrating  through  the  earth  ;  some  are  born  of  filth ; 
and  some  are  born  of  fleshy  balls  in  wombs.^^  Thus  is  the 
mode  of  birth  seen  to  be  of  four  kinds,  of  all  living  creaturcr. 
Now,  there  are  other  inferior  beings  and  likewise  those  that 
range  the  sky.'*  These  should  be  known  to  be  born  of  egg3 
as  also  those  which  crawl  on  their  breasts.  Insects  are  said 
to  be  born  of  filth,  as  also  other  creatures  of  a  like  des- 
cription.'^ This  is  said  to  be  the  second  mode  of  birth  and 
is  inferior.  Those  living  creatures  that  take  birth  after  the 
lapse  of  sometime,  bursting  through  the  earth,''  are  said 
to  be  germ-born  beings,  ye  foremost  of  regenerate  persons  I 
Creatures  of  two  feet  or  of  many  feet,  and  those  which  move 
crookedly,"'  are  the  beings  born  of  wombs.  Among  them  are 
some  that  are  deformed,  ye  best  of  men  !  The  eternal  womb 
of  Brahma  should  be  known  to  be  of  two  kinds,'®  viz.,  penance 
and  meritorious  acts.  Such  is  the  doctrine  of  the  learned.* 
Action  should  be  understood  to  be  of  various  kinds,  such  as 
sacrifice,  gifts  made  at  sacrifices,'^  and  the  meritorious  duty 
of  study  for  every  one  that  is  born  ;  such  is  the  teaching  of 
the  ancients.  He  who  duly  understands  this,  comes  to  be 
regarded  as  possessed  of  Yoga,  ye  chief  of  regenerate  persons  !*® 
Know  also  that  such  a  man  becomes  freed  too  from  all  his  sins. 
I  have  thus  declared  to  you  duly  the  doctrine  of  Adhyatma.f** 
Ye  Rishis  conversant  with  all  duties,  a  knowledge  of  this  is 
acquired  by  those  who  are  regarded  as  persons  of  knowledge. 
Uniting  all  these  together,  viz.,  the  senses,  the  objects  of  the 
senses,  and  the  five  great  entities,  one  should  hold  them  in  the 
mind.:}:*^     When  everything  is   attenuated    (by  absorption)   in 


*  The  sense  seems  to  be  that  through  these  one  succeeds  in  taking 
birth  as  a  Brahmana. — T. 

+  A  repetition  occurs  here  of  about  5  Verses.  The  passage  is 
evidently  an  interpolation  originally  caused  by  carelessness. — T. 

I  Nilakantha  explains  that  this  implies  that  one  should  regard  these 
as  really  undistinguishgd  from  the  mind.     Indeed,  created  by    the   mind 


Parva.]  acwamedha  parva.  103 

the  mind,  one  no  longer  esteems  the  pleasures  of  life.  Learned 
men,  whose  understandings  are  furnished  with  knowledge, 
regard  that  as  true  happiness.***  I  shall,  after  this,  tell  thee 
of  renunciation  with  respect  to  all  entities  by  means  gentle 
and  hard,  which  produces  attachment  to  subtle  topics  and 
which  is  fraught  with  auspiciousness.**  That  conduct  which 
consists  in  treating  the  qualities  as  not  qualities,  which  is  free 
from  attachment,  which  is  living  alone,  which  does  not  re- 
cognise distinctions,  and  which  is  full  of  Brahma,  is  the 
source  of  all  happiness.f*^  The  learned  man  who  absorbs  all 
desires  into  himself  from  all  sides  like  the  tortoise  withdraw- 
ing all  its  limbs,  who  is  devoid  of  passion,  and  who  is  released 
from  everything,  becomes  always  happy.*^  Restraining  all 
desires  within  the  soul,  destroying  his  thirst,  concentrated  in 
meditation,  and  becoming  the  friend  of  good  heart  towards 
all  creatures,  he  succeeds  in  becoming  fit  for  assimilation  with 
Brahma.*'^  Through  repression  of  all  the  senses  which  always 
hanker  after  their  objects,  and  abandonment  of  inhabited 
places,  the  Adhyatma-fire  blazes  forth  in  the  man  of  contem- 
plation.*^ As  a  fire,  fed  with  fuel,  becomes  bright  in  conse- 
quence of  the  blazing  flames  it  puts  forth,  even  so,  in  conse- 
quence of  the  repression  of  the  senses,  the  great  soul  puts 
forth  its  efi'ulgence.*®  When  one  with  a  tranquil  soul  beholds 
all  entities  in  one's  own  heart,  then,  lighted  by  one's  own 
effulgence,  one  attains  to  that  which  is  subtler  than  the  subtle 
and  which  is  unrivalled  in  excellence.^"  It  is  settled  that  the 
body  has  fire  for  color,  water  for  blood  and  other  liquids,  wind 
for  sense  of  touch,  earth  for  the  hideous   holder  of  mind   {viz., 

itself,  these  should  always  be  taken  as  having  no  real  existence  beyond 
the  mind. — T. 

*  'That'  here  refers  to  the  attenuation  of  all  things  by  absorption 
into  the  mind. — T. 

t  'Gunagunam'  is  treating  the  qualities  as  not-qualities ;  {.  e.,  re- 
garding bravery,  magnanimity,  &c.,  as  really  not  merits,  for  these  lead 
to  pride.  'Ekacharyyara'  is  'ekantavasam,'  i.  e.,  life  in  seclusion,  or 
living  without  depending  upon  others.  'Anantaram'  is  'nirastasamasta- 
bheda'  or  non-recognition  of  all  distinctions.  Some  texts  read  'Brah- 
manatah'  meaning  'existing  among  Brahmanas.'  'Ekapadam  sukham'  is 
^bamastasukbagarbham,'  *.  e,,  the  source  or  fountain  of  all  happiness.— T. 


104<  MAHABHARATA.  [AnugUii 

tlesh  and  bones  &c.),  space  (or  ether)  for  sound  :  that  it  is  per- 
vaded by  disease  and  sorrow  ;  that  it    is   overwhelmed   by    five 
currents ;  that  it  is  made  up  of  the  five    elements ;  that  it  has 
nine  doors  and  two  deities  ;*  that  it  is  full  of  passion  ;  that   it 
is  unfit  to  be  seen  (owing  to  its  unholy    character) ;  that    it   is 
made  up  of  three  qualities ;  that  it  has  three   constituent   ele- 
ments, {viz.,  wind,  bile,  and  phlegm)  ;  that  it  is  delighted  with 
attachments  of  every    kind  ;  that    it    is   full    of  delusion.f""^* 
It  is  difficult  of  being  moved  in  this  mortal  world,  and  it  rests 
on  the  understanding  as    its   support.     That   body    is,  in    this 
world,    the    wheel    of  Time    that    is   continually   revolving4^* 
That  (body),  indeed,  is  a  terrible  and  unfathomable  ocean  and 
is  called  delusion.     It  is  this  body  which    stretches   forth,  con- 
tracts, and  awakens  the  (whole)  universe  with  the    (very)  im- 
mortals-S*^^      By    restraining   the    senses,    one    casts   off    lust, 
wrath,  fear,  cupidity,  enmity,  and    falsehood,  which   are  eter- 
nal   and,  therefore,  exceedingly,   difficult   to   cast    off.H^^     He 
who  has  subjugated  these  in  this  world,  viz.,  the   three  quali- 
ties and  the    five   constituent  elements   of  the    body,  has   the 
Highest  for  his  seat  in  Heaven.     By  him  is  Infinity  attained." 
Crossing  the  river  that  has  the  five  senses  for   its  steep   banks, 
the  mental  inclinations  for  its  mighty  waters,  and  delusion  for 
its  lake,  one  should  subjugate  both  lust  and    wrath.^^     Such  a 

*  The  two  deities  are  Jiva  and  Icwara.^T. 

t  The  correct  reading,  in  53  seems  to  be  'samsargabhiratam'  and  not 
•samcayabhiratam.' — T. 

I  In  the  second  line,  the  correct  words  are  'martya'  and  'sarva  '  The 
sense  of  the  second  line  seems  to  be  that  this  body  is  ceasele-^sly 
revolving,  for  Emancipation  is  difficult  to  achieve.  Hence  this  borly  is, 
as  it  were,  the  wheel  of  Time.  Nilakantha's  explanation  does  not  seem 
to  be  satisfactory. — T. 

$  I  do  not  think  that  Telang  is  correct  in  his  version  of  this  Verse. 
What  is  said  here  seems  to  be  this.  The  body  is,  as  it  were,  the  wheel 
of  Time ;  the  body  is  the  ocean  of  delusion  ;  the  body  is  the  creator, 
destroyer,  and  re-awakener  of  the  universe.  Through  the  body  crea» 
tures  act,  and  hence  creation,  destruction,  and  re-creation  are  due  to 
the  body.  This  accords  with  what  is  said  elsewhere  regarding  the 
body.— T. 

H  It  would  be  wrong  to  take  'satah'  as  implying  'the  good,'  the  final 
verb  in  every  text  being  singular.— T.  ." 


Parva.]  acwamedha  parva^  105 

man,  freed  from  all  faults,  then  beholds  the  Highest,  con- 
centrating the  mind  within  the  mind  and  seeing  self  in  self.^' 
Understanding  all  things,  he  sees  his  self,  with  self,  in  all 
creatures,  sometimes  as  one  and  sometimes  as  diverse,  chang- 
ing form  from  time  to  tirne.*^®  Without  doubt,  he  can  per- 
ceive numerous  bodies  like  a  hundred  lights  from  one  light. 
Verily,  he  is  Vishnu,  and  Mitra,  and  Varuna,  and  Agni,  and 
Prajapati."  He  is  the  Creator  and  the  ordainer ;  he  is  the 
Lord  possessed  of  puissance,  with  faces  turned  in  all  directions. 
In  him,  the  heart  of  all  creatures,  the  great  soul,  becomes 
resplendent.^^  Him  all  conclaves  of  learned  Brahmanas, 
deities  and  Asuras,  and  Yakshas,  and  Pi^achas,  the  Pitris, 
and  birds,  and  bands  of  Rakshasas,  and  bauds  of  ghostly 
beings,  and  all  the  great  Rishis,  praise. — *  "^* 


Section  XLIII. 

" ' — Brahman  said, — Among  men,  the  royal  Kshatriya  is 
(endued  with")  the  middle  quality.  Among  vehicles,  the  ele- 
phant (is  so)  ;  and  among  denizens  of  the  forest  the  lion  ;* 
among  all  (sacrificial)  animals,  the  sheep  ;  among  all  those 
that  live  in  holes,  is  the  snake  ;  among  cattle,  the  bovine  bull ; 
among  females,  the  male.f^  There  is  no  doubt  in  this  that 
in  this  world,  the  Nyagrodha,  the  Jamvu,  the  Pippala,  the 
Calmali,  the  Cin^apa,  the  Mesha^ringa,  and  the  Kichaka, 
are  the  foremost  ones  among  trees.^^  Himavat,  Paripatra, 
Sahya,  Vindhya,  Trikutavat,  Cweta,  Nila,  Bhasa,  Koshtha- 
vat,*    Guruskandha,    Mahendra,    and    Malyavat,— these     are 

*  The  correct  reading  seems  to  be  'atmana'  as  the  last  word  of  the 
first  line,  and  not  'atmam.' — T. 

t  "What  is  said  here  is  that  the  quality  of  passion  predominates  in 
these.— T. 

I  Nyagrodha  is  the  Ficws  Bengalensis,  Linn.  Jamvu  is  Eugenia  Jam- 
bolana,  Lamlc.  Pippala  is  Ficus  religiosa,  Linn.  Calmali  is  Bomhax 
MaLaharicum.  Cingapa  is  Dalhergia  Sizsoo,  Roxh.  Meshagringa  is 
Asdepia  geminata,  Roxh.  Kichaka  is  a  variety  of  mountain  bamboo. 
Here,  however,  it  evidently  implies  the  Nimba  or  Melia  Azadirachta^ 
Lmn. — T. 

[     H     ] 


lOG  MaHABHftRATA.  "  [AniUfiLt 

the    foremost    of  rr.ountains.       Likewise    the    Maruts    are   the 
foremost  of  the  Gaiias.^     Surya  is  the  lord   of  all    the   planets, 
and  Chandramas  of  all  the    constellations.     Yama  is  the   lord 
of  the  Pitris ;  Ocean  is  the  lord  of  all    rivers.^     Varuna  is  the 
king   of  the    waters.     Indra    is   said    to   be   the    king   of  the 
Maruts.     Arka  is  the  king  of  all  hot   bodies,  and   Indra  of  all 
luminous  bodies.'^     Agni  is  the  eternal    lord    of  the   elements, 
and  Vrihaspati  of  the  Brahmanas.     Soma  is  the   lord  of  (deci- 
duous) herbs,  and  Vishnu  is  the  foremost   of  all   that   are    en- 
dued with  might.^     Tashtri  is  the  king  of  Rudras,  and  Civa  of 
all  creatures.     Sacrifice  is  the  foremost   of  all   initiatory   rites, 
and  Maghavat  of  the  deities.^     The  North  is   the   lord    of  all 
the  points  of  the  compass  ;  Soma  of  great  energy  is  the  lord  of 
all  learned    Brahmanas.     Kuvera   is   the    lord    of  all   precious 
gems,  and  Purandara  of  all  the  deities.^"     Such  is  the  highest 
■creation  among  all  entities.     Prajapati  is  the  lord    of  all   crea- 
tures.    Of  all  entities   whatever,  I,  who   am    full    of  Brahma, 
am  the  foremost.^*     There  is   no  entity    that    is   higher   than, 
myself  or  Vishnu.     The  great  Vishnu,  who  is  full   of  Brahma, 
is  the  king  of  kings  over  all.     Know  him  to   be  the  ruler,  the 
creator,  the  uncreated  Hari.^"     He   is  the   ruler   of  men    and 
Kinnaras   and    Yakshas     and    Gandharvas,    and    snakes    and 
Rakshasas,  and  deities   and   Danavas    and   Nagas.'^     Among 
those  that  are  followed   by  persons   full    of  desire    is   the  great 
goddess   Maheswari    of   beautiful    eyes.^*      She    is     otherwise 
called  by  the  name  of  Parvati.     Know  that    the  goddess   Uma 
is  the  foremost   and  the    most   auspicious   of  women.     Among 
women  that    arc   a  source   of  pleasure,  the   foremost   are   the 
Apsaras  who  are   possessed    of  great   splendour.*^^     Kings  are 
desirous  of  acquiring  piety,  and  Brahmanas  are   causeways  of 
piety.     Therefore,  the    king   should    always  strive    to   protect 
tbe  twice-born  ones.^^     Those  kings  in  whose    dominions   good 
men  languish  are  regarded   as   bereft    of  the    virtues    of  their 
order.     Hereafter  they  have  to  go  into  wrong    paths."     Those 


*  Nilakantha  is  for  taking  the  second  line  as  consisting  of  two 
propositionis.  It  would  be  better  to  take  'satinilm'  as  refering  to  'stri- 
nam,'  and  'vasuraatyah'  as  an  adjective  of  'Apiararah.' — T. 


Farva.]  acwamedha  parva.  107 

kinc's  in  whose  dominious  good   men    are    protected,  rejoice   in 
this   world   and   enjoy    happiness   hereafter.^^      Verily,    those 
high-souled  ones  attain  to  the  highest   seat.     Understand  this, 
ye  foremost  of  regenerate  ones  !     I  shall   after  this   state  the 
everlasting    indications   of  duties.^^     Abstention    from    injury 
is  the  highest  duty.     Injury  is   an    indication    of  unrighteous- 
ness.    Splendour  is  the  indication   of  the   deities.     Men   have 
acts  for  their  indications.-"     Ether  (or  space)  has  sound    for  its 
characteristic.     Wind  has   touch   for   its   characteristic.     The 
characteristic  of  lighted  bodies  is   color,  and    water   has   taste 
for  its  characteristic.^^     Earth,  which   holds   all   entities,  has 
smell  for  its  characteristic.     Speech  has  words   for   its   charac- 
teristic,   refined   into   vowels   and     consonants.^^     Mind   has 
thought  for  its  characteristic.     Thought   has,  again,  been  said 
to  be   the   characteristic    of  the   understanding.     The   things 
thought  of  by  the  mind  are  ascertained   with   accuracy  by  the 
understanding.-^     There  is   no    doubt   in    this,  viz.,  that   the 
understanding,    by    perseverance,    perceives    all   things.     The 
characteristic   of  mind    is    meditation.     The    characteristic   of 
the  good  man  is   (living)    unperceived.*-*     Devotion    has   acts 
for  its  characteristic.     Knowledge  is   the   characteristic    of  re- 
nunciation.    Therefore,    keeping    knowledge   before   his   view, 
the  man  of  understanding  should  practise  renunciation.^^     The 
man   who  has  betaken   himself  to   renunciation    and    who   is 
possessed  of  knowledge,  who  transcends  all   pairs   of  opposites, 
as  also  darkness,  death,  and  decrepitude,   attains   to  the   high- 
est goat.^®     I  have  thus  declared    to   you    duly    what   the    in- 
dications  are   of    duty.     I   shall,  after  this,    tell   you   of  the 
seizuse  (comprehension)    of    qualities.^''     Smell,  which   apper- 
tains to  earth,  is  seized  by  the    nose.     The    wind,  that   dwells 
in  the  nose  is  likewise  appointed  (as  an  agent)   in    the   percep- 
tion of  smell.^^     Taste  is  the  essence  of  water.     That  is  seized 
by  the  tongue.     Soma,  who  resides  in  the  tongue,   is  appointed 
likewise  in  the  perception  of  taste.^^     The  quality  of  a    lighted 
body  is  color.     That  is  seized  by  the  eye.     Aditya    who   always 


*  The  sense  seems  to  be  that  good  men  never  allow    othei^    to    know 
what  their  acts  are.     They  are  stranger?!  to  ostentation, — T. 


108  MAJlA.BnAKA.TA.  [A7iugitil 

resides  in  the  eye   has   been    appointed   in    the   perception   of 
color.^''     Touch  always  appertains  to  the  wind   (as  its  quality). 
That  is  perceived  by  the  skin.     The  wind   that  always   resides 
in  the  skin  has  been  appointed  in  apprehending   touch.^^     The 
quality  of  a  ether  is  sound.     That  is  seized   by   the   ear.     All 
the  quarters,  which  reside  in  the  ear,  have  been   appointed   in 
apprehending  sound.^"     The  quality    of  the    mind   is   thought. 
That  is  seized   by  the   understanding.     The   upholder   of  con- 
sciousness, residing  in  the  heart,  has  been  appointed  in   appre- 
hending the  mind.^^     The   understanding  is  apprehended   in 
the    form   of  determination   or  certitude,  and   Mahat   in   the 
form  of  knowledge.     The  unperceived   (Prakriti)   has  been,  it 
is  evident,  appointed  for  the  seizure   of  all  things  after  certi- 
tude.    There  is  no  doubt  in  this.*^*     The  Kshetrajna  which  is 
eternal  and  is  destitute  of  qualities   as   regards   its   essence,  is 
incapable  of  being  seized   by  symbols.     Hence,  the  character- 
istic of  the  Kshetrajna,  which   is   without   symbols,  is  purely 
knowledge.^^     The  unmanifest  resides   in   the   symbol   called 
Kshetra,  and  is  that  in  which  the   qualities  are   produced   and 
absorbed.     I    always   see,  know,   and  hear   it   (though)   it   is 
hidden.2^     Purusha  knows  it ;  therefore  is  he  called  Kshetrajna. 
The  Kshetrajna  perceives  also  the   operations   of  the   qualities 
and  absence   of  their   operations.^^     The   qualities,  which   are 
created  repeatedly,  do  not   know    themselves,  being   unintelli- 
gent, as  entities  to  be  created  and  endued   with   a   beginning, 
middle,  and  end.^^     No  one  else  attains,  only  the   Kshetrajna 
attains,  to  that  which   is   the   highest   and   great   and   which 
transcends  the  qualities  and  tho^e  entities   which   are   born   of 
the   qualities.^^     Hence,  one  who  understands  duties,  casting 
off  qualities  and  the  understanding,  and  having   his   sins   des- 
troyed, and  transcending  the  qualities,  enters  the  Kshetrajna.*® 
One  that  is  free  from  all  pairs   of  opposites,  that   never   bends 

*  The  sense  seems  to  be  that  the  knowledge  of  one's  own  identity 
and  of  things  as  discriminated  from  one  another  is  presided  over  by 
Prakriti.  If  the  question  is  asked  whence  is  the  knowledge— 'I  am 
so,'  and  that  'this  is  so,'  the  answer  is  that  it  comes  from  Prakriti  or 
Nature.— T. 


Parva.]  acwamedha  parva,  109 

his  head  to  any  one,  that  is  divested  of  Swaha..  that  is  im- 
movable, and  homeless,  is  the  Kshetrajna.  He  is  the  Supreme 
Lord.—' "" 


Section  XLIV. 

" ' — Brahman  said, — I  shall  now  tell  you  tru'y  about  all 
that  which  has  a  beginning,  middle,  and  end,  and  which  is  en- 
dued with  name  and  characteristics,  together,  with  the  means 
of  apprehension.^  It  has  been  said  that  the  Day  was  first. 
Then  arose  Night.  The  Months  are  said  to  have  the  lighted 
fortnights  first.  The  constellations  have  Cravana  for  their 
first ;  the  Seasons  have  that  of  dews  {viz.,  Winter)  for  their 
first.^  Earth  is  the  source  of  all  smells  ;  and  Water  of  all 
tastes.  The  solar  light  is  the  source  of  all  colours  ;  the  Wind 
of  all  sensations  of  touch.^  Likewise  of  sound  the  source  is 
space  (or  Ether).  These  are  the  qualities  of  elements.  I 
shall,  after  this,  declare  that  which  is  the  first  and  the  highest 
of  all  entities.*  The  sun  is  the  first  of  all  lighted  bodies. 
Eire  is  said  to  be  the  first  of  all  the  elements.  Savitri  is  the 
first  of  all  branches  of  learning.  Prajapati  is  the  first  of  all 
the  deities.^  The  syllable  Om  is  the  first  of  all  the  Vedas, 
and  the  life-wind  Prana  is  the  first  of  all  winds.  All  that  is 
called  Savitri  which  is  prescribed  in  this  world.**  The  Gaya- 
tri  is  the  first  of  all  metres ;  of  all  (sacrificial)  animals,  the 
first  is  the  goat.  Kine  are  the  first  of  all  quadrupeds.  The 
twice-born  ones  are  the  first  of  all  human  beings.^  The  hawk 
is  the  first  of  all  birds.  Of  sacrifices  the  first  is  the  pouring 
of  clarified  butter  on  the  fire.  Of  all  reptiles  the  first,  O 
foremost  of  regenerate  ones,  is  the  snake.^  The  Krita  is  the 
first  of  all  the  Yugas  ;  there  is  no  doubt  in  this.  Gold  is  the 
first  of  all  precious  things.^  Barley  is  the  first  of  all  plants. 
Food  is  the  first  of  all  things   to  be   eaten   or  swallowed.    Of 


*  As  explained  by  Nilakantha,  the  word  'Savitri'  is  used  here  to 
imply  all  forma  of  worship  observed  by  Brahmanas  &c.,  and  the 
Mlpcchas  as  well.  This  tui-ning  back  to  explain  a  word  tised  before  is 
said  to  be  an  instance  of  "looking  back  like  the  lion."— T. 


110  MAHABHARATA»  [AtlUgitci 

all  liquid  substances  to  be  drunk,  water  is  the  foremost.*"*  Of 
all  immobile  entities  without  distinction,  Plaksha  is  said  to 
be  the  first,  that  ever  holv  field  of  Brahman."  Of  all  the 
Prajapatis  I  am  the  first.  There  is  no  doubt  in  this.  Of  in- 
conceivable soul,  the  self-existent  Vishnu  is  said  to  be  my 
superior.*"  Of  all  the  mountains  the  great  Meru  is  said  to 
be  the  first-born.  Of  all  the  cardinal  and  subsidiary  points 
of  the  horizon,  the  eastern  is  said  to  be  the  foremost  and 
first-born.**  Ganga  of  three  courses  is  said  to  be  the  first-born 
of  all  rivers.  Likewise,  of  all  wells  and  reservoirs  of  waters, 
the  ocean  is  said  to  be  the  first-born.**  I^.wara  is  the  supreme 
Lord  of  all  the  deities  and  Danavas  and  ghostly  beings  and 
Picjachas,  and  snakes  and  Rakshasas,  and  human  beings  and 
Kinnaras  and  Yakshas.*^  The  great  Vishnu,  who  is  full  of 
Brahma,  than  whom  there  is  no  higher  being  in  the  three 
worlds,  is  the  first  of  all  the  universe.*^  Of  all  the  modes  of 
life,  that  of  the  householder  is  the  first.  Of  this  there  is  no 
doubt.  The  Unmanifest  is  the  source  of  all  the  worlds  as, 
indeed,  that  is  the  end  of  every  thing.*'  Days  end  with  the 
sun's  setting  and  Nights  with  the  sun's  rising.  The  end  of 
pleasure  is  always  sorrow,  and  the  end  of  sorrow  is  always 
jjleasure.*®  All  accumolations  have  exhaustion  for  their  end, 
and  all  ascents  have  falls  for  their  end.  All  associations  have 
dissociations  for  their  end,  and  life  has  death  for  its  end.*^ 
All  action  ends  in  destruction,  and  all  that  is  born  is  certain 
to  meet  with  death.  Every  mobile  and  immobile  thing  in 
this  world  is  transient.""  Sacrifice,  gift,  penances,  study, 
vows,  observances, — all  these  have  destruction  for  their  end. 
Of  Knowledge,  there  is  no  end."*  Hence,  one  that  is  pos- 
sessed of  a  tranquil  soul,  that  has  subjugated  his  senses,  that 
is  freed  from  the  sense  of  meutn,  that  is  devoid  of  egoism,  is 
released  from  all  sins  by  pure  knowledge. — ' """ 


*  Telang,  I  think,  renders  this  Verse  wrongly.  In  t.he  first  line  it 
is  said  that  Brahman  is  superior  to  the  Prajapatis.  In  the  second  it  is 
pointed  out  that  Vishnu  is  superior  to  Brahman,— T. 


Parva.] 


Section  XLV. 

"  'Brahman  said, — The  wheel  of  life  moves  on.     It  has   the 
understanding  for    its   strength ;  the    mind    for   the   pole    (on 
which  it  rests)  ;  the  group  of  senses   for   its   bonds,  the    (five) 
great  elements  for  its  nave,  and  home    for  its   circumference.** 
It  is  overwhelmed  by  decrepitude  and  grief,  and  it  has  diseases 
and  calamities  for  its   progeny.     That    wheel    relates   in    time 
and  place.     It  has  toil  and  exercise    for   its   noise.^     Day    and 
Night  are  the    rotations    of  that    wheel.     It    is    encircled   by 
beat  and  cold.     Pleasure  and  pain  are    its  joints,  and    hunger 
and  thirst  are  the  nails  fixed   into    it.^     Sun-shine   and    shade 
are  the  ruts  (it  causes).     It  is  capable  of  being  agitated  during 
even  such  a  short   space  of  time  as  is  taken  up  by  the  opening 
and  the  closing  of  the    eyelid.     It  is  enveloped  in  the   terrible 
waters  of  delusion.     It   is    ever   revolving   and    void    of  con- 
sciousness.*    It  is  measured  by   months   and    half-months.     It 
is  not  uniform  vbeing  everchanging),  and    moves   through   all 
the  worlds.     Penance  and  vows  are   its    mud.     Passion's   force 
is  its  mover.^     It  is  illuminated  by   the  great   egoism,  and   is 
sustained  by  the    qualities.     Vexations   (caused   by    the   non- 
acquisition  of  what  is  desired)  are  the  fastenings   that   bind  it 
around.     It  revolves  in   the    midst   of  grief  and    destruction.® 
It  is  endued  with  actions  and  the    instruments   of  action.     It 
is  large  and  is  extended  by   attachments.     It  is   rendered    un- 
steady by  cupidity  and  desire.     It  is   produced   by    variegated 
Ignorance.^     It  is  attended  upon  by  fear   and  delusion,  and  is 
the  cause  of  the  delusion  of  all  beings.     It   moves  towards  joy 
and  pleasure,  and  has  desire  and  wrath  for  its  possession.^     It 
is  made   up    of  entities   beginning    with   Mahat    and    ending 
with  the  gross  elements.     It    is   characterised    by    production 

*  It  is  difficult  to  Understand  which  part  of  the  wheel  is  intended  to 
be  expressedly  'bandhanarn'  or  the  bond  ;  I  take  it  for  the  spokes.  'Pari- 
skandha'  is  'samuha'  or  the  materials  that  together  compose  an  object. 
Here  it  may  be  taken  for  the  nave  or  centre.  Home  is  called  the  cir- 
-  cumference,  because,  as  the  circumference  limits  the  wheel,  even  so 
home  (wife  and  children)  limits  the  afTections  and  acts  of  life. — T. 


112  mahabharata.  [AnugltS 

and  destruction  going  on  ceaselessly.  Its  speed  is  like  that  of 
the  mind,  and  it  has  the  mind  for  its  boundary.*^  This 
wheel  of  life  that  is  associated  with  pairs  of  opposites  and  de- 
void of  consciousness,  the  universe  with  the  very  immortals 
should  cast  away,  abridge,  and  check.^**  That  man  who  al- 
ways understands  accurately  the  motion  and  stoppage  of  this 
wheel  of  life,  is  never  seen  to  be  deluded,  among  all  crea- 
tures.^* Freed  from  all  impressions,  divested  of  all  pairs  of 
opposites,  released  from  all  sins,  he  attains  to  the  highest 
goal.*^  The  householder,  the  Brahmacharin,  the  forest  re- 
cluse and  the  mendicant, — these  four  modes  of  life  have  all 
been  said  to  have  the  householder's  mode  for  their  foundation.*® 
Whatever  system  ©f  rules  is  prescribed  in  this  world,  their 
observance  is  beneficial.  Such  observance  has  always  been 
highly  spoken  of.**  He  who  has  been  first  cleansed  by  cere- 
monies, who  has  duly  observed  vows,  who  belongs  in  respect 
of  birth  to  a  race  possessed  of  high  qualifications,  and  who 
■understands  the  Vedas,  should  return  (from  his  preceptor's 
house).+*^  Always  devoted  to  his  wedded  spouse,  conducting 
himself  after  the  manner  of  the  good,  with  his  senses  under 
subjugation,  and  full  of  faith,  one  should  in  this  world  per- 
form the  five  sacrifices.*^  He  who  eats  what  remains  after 
feeding  deities  and  guests,  who  is  devoted  to  the  observance 
of  Vedic  rites,  who  duly  performs  according  to  his  means 
sacrifices  and  gifts,*^  who  is  unduly  active  with  his  hands  and 
feet,  who  is  unduly  active  with  his  eye,  who  is  devoted  to 
penances,  who  is  not  unduly  active  with  his  speech  and  limits, 
comes  under  the  category  of  Cishta  or  the  good.*^  One  should 
always  bear  the  sacred  thread,  wear  white  (clean)  clothes, 
observe   pure   vows,  and    should   always   associate   with   good 


■*  The  words  'Kalachakram  pravartate'  have  been  rendered  in  the 
first  verse  of  this  lesson.  In  verse  9,  the  words  'asaktaprabhavapa- 
vyam'  are  explained  by  Nilakantha  differently.  'Manas-krantam,'  I 
take,  is  equivalent  to  'bounded  by  the  mind.'  I  do  not  know  whence 
Telang  gets  'never  fatigued'  as  the  substitute  of  this  word. — T. 

t  Implying  that  he  shovild  go  to  the  house  of  his  preceptor,  study 
and  serve  there,  and  after  completing  his  course,  return  for  leading  a 
life  of  domesticity. — T. 


Parva.]  acwamedha  p.vrva.  113 

men,  making  gifts  and  practising  self-restraint.^®  One  should 
subjugate  one's  lust  and  stomach,  practise  universal  com- 
passion, and  be  characterised  by  behaviour  that  befits  the 
good.  One  should  bear  a  bamboo-stick,  and  a  water-pot  filled 
with  water.-''  Havinor  studied,  one  should  teach  ;  likewise 
should  make  sacrifices  himself  and  officiate  at  the  sacrifices  of 
others.  One  should  also  make  gifts  made  to  oneself.  Yerily, 
one's  conduct  should  be  characterised  by  these  six  acts."* 
Know  that  three  of  these  acts  should  constitute  the  liveli- 
hood of  the  Brahmanas,  viz.,  teaching  (pupils),  officiating  at 
the  sacrifices  of  others,  and  the  acceptance  of  gifts  from  a 
person  that  is  pure.^^  As  to  the  other  duties  that  remain, 
numbering  three,  viz.,  making  of  gifts,  study,  and  sacrifice, 
these  are  accompanied  by  merit.*^*  Observant  of  penances, 
self-restrained,  practising  universal  compassion  and  forgive- 
ness, and  looking  upon  all  creatures  with  an  equal  eye,  the 
man  that  is  conversant  with  duties  should  never  be  heedless 
with  regard  to  those  three  acts.^*  The  learned  Brahmana  of 
pure  heart,  who  observes  the  domestic  mode  of  life  and  prac- 
tises rigid  vows,  thus  devoted  and  thus  discharging  all  duties 
to  the  best  of  his  power,  succeeds  in  conquering  Heaven. — '  "^^ 


Section  XLVI. 

"  'Brahman  said, — Duly  studying  thus  to  the  best  of  his 
power,  in  the  way  described  above,  and  likewise  living  as  a 
Brahmacharin,  one  that  is  devoted  to  the  duties  of  one's  own 
order,  possessed  of  learning,  observant  of  penances,  and  with 
all  the  senses  under  restraint,  devoted  to  what  is  agreeable 
and  beneficial  to  the  preceptor,  steady  in  practising  the  duty 
of  truth,  and  aljvays  pure,^"^  should,  with  the  permission  of 
the  preceptor,  eat  one's  food  without  decrying  it.  He  should 
eat  Haviskya  made  from  what  is  obtained  in  alms,  and  should 
stand,  sit,  and  take  exercise  (as  directed).f  ^     He  should    pour 

*  The  sense  seems  to  be  that  these  last  thrpe  duties  are  productive  of 
merit  and  should,  therefore,  be  .  performed.  The  first  three,  however, 
are  sources  of  living. — T.  •,  ■ 

t  'Havishya'  is  food  cocked  in  a  particular   wav    and    offered    to'  the 

■  -  -•'■  '  C-'"  '  "■ 

[     1-5     ] 


114  MAHABHARATA.  [AnugitS 

libation?  on  the  fire  twice  a  day,  having  purified    himself  and 
with  concentrated  mind.     He  should  always  bear  a  staff  made 
of   Vilwa   or   Pala(;a.**      The   robes    of    the    regenerate    man 
should  be  linen,  or  of  cotton,  or  deer-skin,  or    a    cloth   that  is 
entirely  brown-red.®     There  should    also   be   a   girdle    made  of 
Munja- grass.      He    should    bear    matted    locks   on    head,    and 
should  perform  his  ablutions  every  day.     He  should   bear   the 
sacred  thread,  study  the  scriptures,    divest  himself  of  cupidity, 
and  be  steady    in    the   observance    of  vows.*     He    should   also 
gratify  the   deities   with    oblations    of  pure   water,  his    mind 
being  restrained  the  while.     Such  a   Brahmacharin    is    worthy 
of   applause.^     With    vital    seed    drawn    up   and    mind   con- 
centrated, one    that  is  thus   devoted    succeeds   in    conquering 
Heaven.     Having  attained  to  the  highest  seat,  he   has   not  to 
return  to  birth.^     Cleansed  by  all  purificatory  rites  and  having 
lived  as   a    Brahmacharin,  one    should    next   go   out    of  one's 
village  and  next  live  as  an    ascetic    in    the    woods,  having   re- 
nounced (all  attachments).®     Clad  in  animal    skins   or  barks  of 
trees,  he  should  perform  his    ablutions    morning  and    evening. 
Always  living  within  the  forest,  he  should   never   return  to   an 
inhabited   place.^°      Honoring    guests     when    they    come,    he 
should  give  them  shelter,  and  himself  subsist    upon    fruits  and 
leaves  and  common  roots,  and   Cyamaka.^^     He   should,  with- 
out being  slothful,  subsist  on  such  water  as   he   gets,  and   air, 
and  all  forest    products.     He   should    live   upon    these,  in   due 
order,  according  to  the    regulations   of  his   initiation.f^-     He 
should  honor  the  guest  that  comes  to  him   with   alms   of  fruits 
amd  roots.     He  should  then,  without  sloth,  always  give  what- 
ever oth^r  food  he  may  have.^^     Restraining  speech  the  while, 
he  should  eat   after   gratifying   deities  and    guests.     His  mind 


deities.  It  must  be  free  from  meat.  There  may  be  milk  or  ghee  in  it, 
but  the  cooking  must  be  done  in  a  single  pot  or  vessel  continuously  ; 
no  change  of  vessels  is  allowed. — T. 

*  Vilwa  is  the  ^gle  marmelos,  and  Pala^a  is   the   Butea  frondotS,  of 

lloxburgh.— T. 

t  At  first  he  should  live  on  fruits  and  roots  and  1-eaves,  &c.  Next 
on  water,  and  then  on  air.  There  are  different  sects  of  forest  recluses. 
The  ccurse  of  life  is  settled  at  the  time  of  the  initiatory  rites.— T. 


Parva.]  acwamedha  parva.  115 

should  be  free  from  envy.  He  should  eat  little,  and  depend 
always  on  the  deities.^*  Self-restrained,  practising  universal 
compassion,  and  possessed  of  forgiveness,  he  should  wear  both 
beard  and  hair  (without  submitting  to  the  operations  of 
the  barber).  Performing  sacrifices  and  devoting  himself  to 
the  study  of  the  scriptures,  he  should  be  steady  in  the  obser- 
vance of  the  duty  of  truth.^®  With  body  always  in  a  state 
of  purity,  endued  with  cleverness,  ever  dwelling  in  the  forest, 
with  concentrated  mind,  and  senses  in  subjection,  a  forest- 
recluse,  thus  devoting  himself,  would  conquer  Heaven."  A 
householder,  or  Brahmacharin,  or  forest-recluse,  who  would  wish 
to  achieve  Emancipation,  should  have  recourse  to  that  which 
has  been  called  the  best  course  of  conduct."  Having  granted 
unto  all  creatures  the  pledge  of  utter  abstention  from  harm,  he 
should  thoroughly  renounce  all  action.  He  should  contribute 
to  the  happiness  of  all  creatures,  practise  universal  friendliv- 
ness,  subjugate  all  his  senses,  and  be  an  ascetic."  Subsisting 
upon  food  obtained  without  asking  and  without  trouble,  and 
that  has  come  to  him  spontaneously,  he  should  make  a  fire. 
He  should  make  his  round  of  mendicancy  in  a  place  whence 
smoke  has  ceased  to  curl  up  and  where  all  the  inhabitants 
have  already  eaten. *^^  The  person  who  is  conversant  with 
the  conduct  that  leads  to  Emancipation  should  seek  for  alms 
after  the  vessels  (used  in  cooking)  have  been  washed.  He 
should  never  rejoice  when  if  he  obtains  anything,  and  never 
be  depressed  if  he  obtains  nothing.^°  Seeking  just  what  is 
needed  for  supporting  life,  he  should,  with  concentrated  mind, 
go  about  his  round  of  mendicancy,  waiting  for  the  proper 
time.  He  should  not  wish  for  earnings  in  common  with  others, 
nor  eat  when  honoured.^*  The  man  who  leads  the  life  of 
mendicancy  should  conceal  himself  for  avoiding  gifts  with- 
honour.  While  eating,  he  should  not  eat  such  food  as  forma 
the   remains   of  another's  dish,  nor  such   as   is   bitter,  or   as- 

*  What  is  stated  here  is  this.  The  Sannyasin  shoiild  not  ask  for 
alms :  or,  if  he  ever  seeks  for  alms,  he  should  seek  them  in  a  village 
or  house  where  the  cooking  has  been  already  done  and  where  every  one 
has  already  eaten.  This  limitation  is  provided  as  olherwise  the  Sannya- 
sin may  be  fed  to  his  fill  by  the  householder  who  sees  him.— T. 


115  iiAiUBHA.i;iiTA  [AnngitS 

trincjent,  or  pungent.'*     He  should  not  also  eat  such   kinds  of 
food  as  have  a  sweet  taste.     He  should    eat  only  so    much  as  is 
needed   to    keep    him   alive.^^     The    person    converstant    with 
Emancipation  should  obtain  his   subsistence   without   obstruct- 
ing any   creature.     In    his    rounds   of  mendicancy   he   should 
never  follow  another  (bent  on  the  same    purpose)."*     He  should 
never  parade  his  piety  ;  he  should   move   about   in    a   secluded 
place,  freed  from  passion.     Either  an  empty  house,  or   a  forest, 
or  the  foot  of  some  tree,  or  a   river,"^  or  a    mountain-cave,   be 
should  have  recourse  to  for  shelter.     In  summer  he  should  pass 
only  one  night  in  an  inhabited   place ;  in    the   season    of  rains 
he  may  live  in  one  place. -^     He  should  move   about   the  world 
like  a  worm,  his  path  pointed   out    by   the    Sun.     From   com- 
passion for  creatures,  he  should  walk  on    the   Earth    with   his 
eyes  directed  towards  it."     He  should  never   make   any   accu- 
mulations and  should  avoid  residence  with   friends.     The    man 
conversant  with  Emancipation   should   every    day   do   all   his 
acts  with  pure  water."^     Such  a  man   should   always   perform 
his  ablutions  with  water  that  has   been    fetched   up    (from  the 
river  or  the  tank).*     Abstention    from   harm,  Brahmacharyya, 
truth,  siraplicity,^^  freedom  from    wrath,  freedom   from    decry- 
ing  others,  self-restraint,    and   habitual    freedom    from   back- 
biting :    with   senses    restrained,    he   should   steadily    pursue 
these  eight  vows.^°     He  should  always   practise  a  sinless  mode 
of  conduct,  that   is    not   deceptive   and    not   crooked.     Freed 
from  attachment,  he  should  always  make  one  who   comes   as  a 
guest  eat  (at  least)   a    morsel    of  food."     He   should   eat  just 
enough  for  livelihood,  for  the  support    of  life.     He   should   eat 
only  such  food  as  has  been  obtained  by    righteous    means,  and 
should  not  pursue  the  dictates   of  desire.^*     He   should    never 
accept  any  other  thing  than  food  and  clothing  only.  He  should, 
again,  accept  only  as  much  as  he  can  eat  and  nothing    more.^' 
He  should  not   be    induced   to   accept   gifts   from    others,  nor 
should  he  make  gifts  to  others.     Owing   to   the   heplessness   of 
creatures,    the    man    of    wisdom    should     always   share   with 


*  He  sliould  never  plunge  into  a  stream    or    lake    or   tank    for   bath- 
ing.— T. 


Parva.]  acwa'mediia  parva.  117 

others.'*     He  should  not  appropriate  what   belongs   to   others, 
nor  should  he  take  anything  without  being  asked.     He  should 
not,  having  enjoyed  anything,  become  so   attached  to  it   as   to 
desire  to  have  it  once  more.^^     One  should  take  only  earth  and 
water  and  pebbles  and  leaves  and  flowers  and    fruits,  that   are 
not  owned  by  any  body,  as  they  come,  when  one  desires   to  do 
any  act.'*     One  should  not  live  by  the   occupation    of  an    arti- 
san, nor  should   one   covet   gold.     One   should    not    hate,  nor 
teach  (one  that  does  not  seek   to  be   taught) ;  nor  should   one 
have  any  belongings.'^     One  should   eat    only    what   is   conse- 
crated by  faith.     One  should  abstain  froni    controversies.     One 
should  follow  that  course  of  conduct   which   has   been    said  to 
be  nectarine.     One  should  never  be  attached  to   anything,  and 
should  never  enter  into  relations   of  intimacy    with   any   crea- 
ture.'^    One  should    not   perform,  nor   cause   to   perform,  any 
such   action   as   involves   expectation   of  fruit   or   destruction 
of  life  or  the  hoarding  of  wealth   or   articles.''     Rejecting   all 
objects,  content  with  a  very  little,  one   should    wander   about 
(homeless),  pursuing  an  equal  behaviour  towards  all   creatures 
mobile   and    immobile.***     One   should    never   annoy   another 
being  ;  nor  should  one  be  annoyed   with    another.     He   who  is 
trusted  by  all  creatures  is  regarded    as   the   foremost   of  those 
persons   that   understand   Emancipation.*^      One    should   not 
think  of  the   past   nor   feel   anxious  about   the   future.     One 
should  disregard  the   present,  biding   time,  with   concentrated 
mind.**^     One  should  never  defile    anything  by    eye,  mind,  or 
speech.     Nor  should  one  do   anything   that   is   wrong,  openly 
or  in   secret.*'     Withdrawing   one's  senses    like   the   tortoise 
withdrawing  its  limbs,  one  should   attenuate   one's  senses   and 
mind,  cultivate  a  thoroughly  peaceful  understanding,  and  seek 
to.  master   every  topic.**     Freed   from    all   pairs   of  opposites- 
never  bending  one's   head   in    reverence,  abstaining   from   the 
rites  requiring   the   utterance   of  Swaha,  one   should   be   free 
from  miueness,  and  egoism.     With   cleansed  soul,  one   should 
never  seek  to  acquire  what  one  has  not  and  protect   what   one 


*  'Kalakankhi' implies,  probably,  'simply  biding    time,'  i.  e.,  allow- 
ing time  to  pass  indifferently  over  him. — T. 


113  MAHABHAIIATA.  [AnUfJltd 

has.*^     Free  from    expectations,  divested   of  qualities,  wedded 
to  tranquillity,  one  should  be  free    from    all    attachments   and 
should   depend    on    none.      Attached    to   one's   own    self  and 
comprehending  all    topics,  one   becomes    emancipated  without 
doubt.*"     Those  who  perceive  the  self,  which  is   without  hands 
and  feet  and  back,  which  is  without  head  and  without  stomach, 
which  is   free    from    the   operation    of  all    qualities,  which   is 
absolute,    untainted,    and    stable,*^    which    is   without  smell, 
without  taste  and    touch,  without    color,  and    without   sound, 
which  is  to  be  comprehended    (by  close   study),  which   is    un- 
attached, which  is  without  flesh,*^  which  is   free  from  anxiety, 
unfading,  and  divine,  and,  lastly,  which   though   dwelling   in 
a  house  resides  in  all    creatures,  succeed   in   escaping   death.** 
There  the  understanding  reaches  not,  nor   the   senses,  nor  the 
deities,  nor   the   Vedas,    nor   sacrifices,    nor   the    regions   (of 
superior  bliss),  nor  penance,  nor   vows.^**     The   attainment   to 
it  by  those  who  are  possessed  of  knowledge  is  said  to  be  with- 
out comprehension  of  symbols.     Hence,  the   man  who   knows 
the  properties   of  that    which   is   destitute   of  symbols,  should 
practise  the    truths  of  piety,*"     The   learned    man,  betaking 
himself  to  a    life    of  domesticity,  should   adopt   that   conduct 
which  is  conformable  to  true    knowledge.     Though  undeluded, 
he  should    practise    piety    after   the    manner  of  one    that   is 
deluded,  without  finding  fault    without   it."     Without  finding 
fault  with  the  practices   of  the  good,  he   should   himself  adopt 
such  a  conduct  for  practising  piety    as    may   induce   others  to 
ahva3'S  disrespect  him.^'     That  man  who  is   endued  with   such 
a  conduct  is  said  to  be    the   foremost   of  ascetics.     The   senses, 
the  objects   of  the    senses,  the    (five)    great   elements,*'*  mind, 
understanding,    egoism,    the    unman ifest,    Purusha   also,  after 
comprehending  these  duly  with  the  aid  of  correct   inferences,^* 
one  attains  to  Heaven,  released  from    all    bonds.     One  conver- 
sant with  the  truth,  understanding  these   at   the   time   of  the 

*  The  sense  seems  to  be  this :  the  self  or  soul  is  without  qualities. 
He  who  knows  the  self,  or  rather  he  who  pursues  the  self  with  the 
desire  of  knowing  it,  should  practise  the  truths  of  piety  laid  down 
above      They  constitute  the  path  that  le^ds  to  the  self. — T. 


Farva.]  acwamedha  parva.  119 

termination  of  his  life,"  should  meditate,  exclusively  resting 
on  one  point.  Then,  depending  on  none,  one  attains  to 
Emancipation.  Freed  from  all  attachments,  like  the  wind  in 
space,  with  his  accumulations  exhausted,  without  distress  of 
any  kind,  he  attains  to  the  highest  goal. — '  "" 


Section  XLVII. 

"  ' — Brahman  said, — The  ancients  who  were  utterers  of 
certain  truth,  say  that  Renunciation  is  penance,  Brahmanas, 
dwelling  in  that  which  has  Brahma  for  its  origin,  understand 
Knowledge  to  be  high  Brahma.**  Brahma  is  very  far  off, 
and  its  attainment  depends  upon  a  knowledge  of  the  Vedas. 
It  is  free  from  all  pairs  of  opposites,  it  is  divested  of  all  quali- 
ties;  it  is  eternal;  it  is  endued  with  unthinkable  qualities;  it 
is  supreme,^  It  is  by  knowledge  and  penance  that  those 
€ndued  with  wisdom  behold  that  which  is  the  highest.  Verily, 
they  that  are  of  untained  minds,  that  are  cleansed  of  every 
sin,  and  that  have  transcended  all  passion  and  darkness  (suc- 
ceed in  beholding  it.)^  They  who  are  always  devoted  to  re- 
nunciation, and  who  are  conversant  with  the  Vedas,  succeed  in 
attaining  to  the  supreme  Lord  who  is  identical  with  the  path 
■of  happiness  and  peace,  by  the  aid  of  penance.*  Penance,  it 
has  been  said,  is  light.  Conduct  leads  to  peity.  Knowledge 
is  said  to  be  the  highest.  Renunciation  is  the  best  penance.^ 
He  who  understands  self  through  accurate  determination  of 
all  topics,  which  is  unperturbed,  which  is  identical  with 
Knowledge,  and  which  resides  in  all  entities,  succeeds  in  going 
€verywhere.^  That  learned  man  who  beholds  association  and 
dissociation,  and  unity  in  diversity,  is  released  from  misery.'^ 
He  who  never  desires  for  anything,  who  despises  nothing,  be- 
comes eligible,  even  when  dwelling  in  this  world,  for  assimila- 
tion with  Brahma.^  He  who  is  conversant  with  the  truths 
about  qualities  of  Pradhana,  and  understands  the  Pradhana 
as  existing  in  all  entities,  who  is  free  from  mineness  and 
egoism,    without   doubt   becomes   emancipated.'      He    who   is 

*  'That  which  has:  IJrahraa  for  its  origin'  implies  the  Vedas.— T. 


120  MAHABHARATA.  [Anug'tH 

freed  from  all  pairs  of  opposites,  who  does  not  bend  his  head 
to  any  body,  who  has  transcended  the  rites  of  Swadha,  suc- 
ceeds by  the  aid  of  tranquillity  alone  in  attaining  to  that 
which  is  free  from  pairs  of  opposites,  which  is  eternal,  and 
which  is  divested  of  qualities.-'®  Abandoning  all  action,  good 
or  bad,  developed  from  qualities,  and  casting  off  both  truth 
and  falsehood,  a  creature,  without  doubt,  becomes  emancipat- 
ed.*^ Having  the  unmanifest  for  the  seed  of  its  origin,  with 
the  understanding  for  its  trunk,  with  the  great  principle  of 
egoism  for  its  assemblage  of  boughs,  with  the  senses  for  the 
cavities  of  its  little  sprouts,*^  with  the  (five)  great  elements  for 
its  large  branches,  the  objects  of  the  senses  for  its  smaller 
branches,  with  leaves  that  are  ever  present,  with  flowers  that 
always  adorn  it,  and  with  fruits  both  agreeable  and  disagree- 
able always  produced,^^  is  the  eternal  tree  of  Brahma  which 
forms  the  support  of  all  creatures.  Cutting  and  piercing  that 
tree  with  knowledge  of  truth  as  the  sword,  the  man  of  wis- 
dom,** abandoning  the  bonds  which  are  made  of  attachment 
and  which  cause  birth,  decrepitude  and  death,  and  freeing 
himself  from  mineness  and  egoism,  without  doubt,  becomes 
emancipated.*^  These  are  the  two  birds,  which  are  immutable, 
which  are  friends,  and  which  should  be  known  as  unintelligent. 
That  other  who  is  different  from  these  two  is  called  the  Intelli- 
gent.** When  the  inner  self,  which  is  destitute  of  knowledge 
of  nature,  which  is  (as  it  were)  unintelligent,  becomes  con- 
versant with  that  which  is  above  nature,  then,  understanding 
the  Kshetra,  and  endued  with  an  intelligence  that  transcends 
all  qualities  and  apprehends  everything,  becomes  released 
from  all  sins. — '  "*^ 


Section  XLVIII. 

" ' — Brahman  said, — Some  regard  Brahma  as  a  tree.  Some 
regard  Brahma  as  a  great  forest.  Some  regard  Brahma  as 
unmanifest.  Some  regard  it  as  transcendant  and  freed  from 
every  distress.*  They  think  that  all  this  is  produced  from 
and  absorbed  into  the  unmanifest.  He  who,  even  for  the 
short  space  of  time  that  is  taken  by  a  single  breath,  when  his 


Parva.]  ACWAMEDHA  parva.  221 

end  comes,  becomes  equable,^  attaining  to  the  self,  fits  him- 
self for  immortality.  Kestraining  the  self  in  the  self,  even 
for  the  space  of  a  wink,^  one  goes,  through  the  tranquillity 
of  the  self,  to  that  T7hich  constitutes  the  inexhaustible 
acquisition  of  those  that  are  endued  with  knowledge.  Res- 
training the  life-breaths  again  and  again  by  controlling  them 
according  to  the  method  called  Pranayama,*  by  the  ten  or 
the  twelve,  he  attains  to  that  which  is  beyond  the  four  and 
twenty.  Thus  having  first  acquired  a  tranquil  soul,  one  at- 
tains to  the  fruition  of  all  one's  wishes.*^  When  the  quality 
of  Goodness  predominates  in  that  which  arises  from  the  Un- 
manifest,  it  becomes  fit  for  immortality.  They  Avho  are  con- 
versant with  Goodness  applaud  it  highly,  saying  that  there 
is  nothing  higher  than  Goodness.^  By  inference  we  know 
that  Purusha  is  dependent  on  Goodness.  Ye  best  of  regene- 
rate ones,  it  is  impossible  to  attain  to  Purusha  by  any  other 
means.''  Forgiveness,  courage,  abstention  from  harm,  eqabi- 
lity,  truth,  sincerity,  knowledge,  gift,  and  renunciation,  are 
said  to  be  the  characteristics  of  that  course  of  conduct  which 
arises  out  of  Goodness.^  It  is  by  this  inference  that  the  wise 
believe  in  the  identity  of  Purusha  and  Goodness.  There  is 
no  doubt  in  this.^  Some  learned  men  that  are  devoted  to 
knowledge  assort  the  unity  of  Kshetrajna  and  Nature.  This, 
however,  is  not  correct.^**  If  it  is  said  that  Nature  is  differ- 
ent from  Purusha,  that  also  will  imply  a  want  of  considera- 
tion.-^^ Truly,  distinction  and  association  should  be  known  (as 
applying  to  Purusha  and  Nature).  Unity  and  diversity  are 
likewise  laid  down.  That  is  the  doctrine  of  the  learned.  In 
the  gnat  and  Udumvara  both  unity    and  diversity  are   seen.^'^ 


*  Commentators  differ  about  vrhat  is  implied  by  the  ten  or  the 
twelve.  Nilakantha  thinks  that  the  ten  mean  the  eight  characteristics 
of  Yoga,  viz.,  Yama,  Niyama,  Asana,  Pranayama,  Pratyahara,  Dha- 
rana,  Dhyana,  Samadhi,  and  Tarka  and  Vair.agya.  The  twelve  would 
imply  the  first  eight,  and  these  four,  viz.,  Maitri,  Karuna,  Mudita,  and 
TJpeksha.  If  ten  ^?ms  twelve  or  two  and  twenty  be  taken,  then  that 
number  would  be  made  up  by  the  five  modes  of  Yama,  the  five  of 
Niyama,  the  remaining  six  of  foga  'beginning  with  Ai^ana.  avid  pndinrf 
•with  Samadhi),  the  four  beginning  with  Maitri,  and  tae  two,  viz., 
Tarka  and  Vairagya. — T. 

[     16     ] 


122  maHaBHAkata!  [AnugitS 

As  a  fish  in  water  is  different  from  it,  such  is  the  relation  of 
the  two  {viz.,  Purusha  and  Nature).  Verily,  their  relation  ia 
like  that  of  water  drops  on  the  leaf  of  the  lotus. — '" 

"  'The  preceptor  continued, — Thus  addressed,  those  learned 
Brahmanas,  who  were  the  foremost  of  men,  felt  some  doubt!^ 
and  (therefore)  they  once  more  questioned  the  Grandsire  (of 
all  creatures).*'  "^* 


Section  XLIX. 

"  'The  Hishis  said, — Which  among  the  duties  is  deemed  to 
be  the  most  worthy  of  being  performed  ?  The  diverse  modes 
of  duty,  we  see,  are  contradictory.*  Some  say  that  (it  re- 
mains) after  the  body  (is  destroyed).  Others  say  that  it  does 
not  exist.  Some  say  that  everything  is  doubtful.  Others 
have  no  doubts.-]-^  Some  say  that  the  eternal  (principle)  ia 
not  eternal.  Some  say  that  it  exists,  and  some  that  it  exists 
not.  Some  say  it  is  of  one  form,  or  twofold,  and  others  that 
it  is  mixed.^  Some  Brahmanas  who  are  conversant  with 
Brahma  and  utterers  of  truth  regard  it  to  be  one.  Others, 
that  it  is  distinct ;  and  others  again  that  it  is  manifold.* 
Some  say  that  both  time  and  space  exist ;  others,  that  it  is 
not  so.  Some  bear  matted  locks  on  their  heads  and  are  clad 
in  deer-skins.  Others  have  shaven  crowns  and  go  entirely 
naked.^  Some  are  for  entire  abstention  from  bathing,  and  some 
for  bathing.  Such  differences  of  views  may  be  seen  among 
deities  and  Brahmanas  conversant  with  Brahma   and   endued 


*  What  is  said  in  this  Lesson  seems  to  be  this :  the  Unmanifest  or 
Prakriti  is  that  condition  in  which  all  the  three  qualities  of  Goodness, 
Passion,  and  Darkness  exist  in  a  state  of  combination.  The  unmanifest 
is  the  conJition  existing  before  creation.  When  one  particular  qaality, 
viz.,  Goodness  prevails  over  the  others,  there  arises  Purusha,  that,  viz., 
from  whom  everything  flows.  The  relation  of  Purusha  and  Nature  is 
both  unity  and  diversity.  The  three  illustrations  of  the  Gnat  and  the 
Udnmbara,  the  fish  and  water,  and  water  drops  and  the  lotus  leaf,  ex- 
plain the  relation  between  Purusha  and  Nature.  He  is  in  Nature,  yen 
different  from  it.     There  is  both  association  and  dissociation. — T. 

t  The  doubts  appertain  to  duties,  that  is,  whether  they  should  be 
•done  or  not,  and  whether  they  have  any  effects  here  and  hereafter. — T. 


Parva.]  acwamedha  parvaI  123 

with  perceptions  of  truth."  Some  are  for  taking  food  ;  while 
some  are  devoted  to  fasts.  Some  applaud  action.  Others 
applaud  perfect  tranquillity.^  Some  applaud  Emancipation. 
Some,  various  kinds  of  enjoyments.^  Some  desire  diverse 
kinds  of  wealth.  Some,  poverty.  Some  say  that  means  should 
be  resorted  to.  Others,  that  this  is  not  so.^  Some  are  de- 
voted to  a  life  of  abstention  from  harm.  Others  are  addicted 
to  destruction.  Some  are  for  merit  and  glory.  Others  say 
that  this  is  not  so.^®  Some  are  devoted  to  goodness.  Others 
are  established  on  doubt,  Some  are  for  pleasure.  Some  are 
for  pain.  Other  people  say  that  it  is  meditation.^^  Other 
learned  Brahmanas  say  that  it  is  Sacrifice.  Others,  again, 
say  that  it  is  gift.  Others  applaud  penances.  Others,  the 
study  of  the  scriptures.^^  Some  say  that  knowledge  and  re- 
nunciation (should  be  followed).  Others  who  ponder  on  the 
elements  say  that  it  is  Nature.  Some  extol  everything. 
Others,  nothing.^^  O  foremost  one  of  the  deities,  duty  being 
thus  confused  and  full  of  contradictions  of  various  kinds,  we 
are  deluded  and  unable  to  come  to  any  conclusion."  People 
stand  up  for  acting,  saying, — This  is  good,— This  is  good.— He 
that  is  attached  to  a  certain  duty  applauds  that  duty  as  the 
best.^^  For  this  reason  our  understanding  breaks  down  and 
our  mind  is  distracted.  We,  therefore,  wish,  0  best  of  all 
beings,  to  know  what  is  good."  It  behooves  thee  to  declare 
to  us,  after  this,  what  is  (so)  mysterious,  and  what  is  the 
cause  of  the  connection  between  the  Kshetrajna  and  Nature.^'' 
Thus  addressed  by  those  learned  Brahmanas,  the  illustrious 
creator  of  the  worlds,  endued  with  great  intelligence  and 
possessed  of  a  righteous  soul,  declared  to  them  accurately  what 
they  asked. — ' "" 


Section  L. 


•"—Brahman  said,— Well  then,  I  shall  declare  to  yoa 
what  you  ask.  Learn  what  was  told  by  a  preceptor  to  a  dis- 
ciple that  came  unto  him.^  Hearing  it  all,  do  you  settle  pro- 
perly (what  it  should  be).  Abstention  from  harming  any  crea- 
ture is  regarded  as  the   foremost   of  all   duties.^     That   is   the 


124  MAHABHARATA.'  [Anugitd 

highest  seat,  free  from  anxiety  and  constituting  an  indication 
of  holiness.  The  ancients  who  were  beholders  of  the  certain 
truth,  have  said  that  knowledge  is  the  highest  happiness.' 
Hence,  one  becomes  released  of  all  sins  by  pure  knowledge. 
They  that  are  engaged  iu  destruction  and  harm,  they  that  are 
infidels  in  conduct,*  have  to  go  to  Hell  in  consequence  of  their 
being  endued  with  cupidity  and  delusion.  Those  who,  without 
procrastination,  perform  acts,  impelled  thereto  by  expectation,^ 
become  repeatedl}''  born  in  this  world  and  sport  in  joy. 
Those  men  who,  endued  with  learning  and  wisdom,  perform 
acts  with  faith,  free  from  expectations,  and  possessed  of  con- 
centration of  mind,  are  said  to  percieve  clearly,"  I  shall, 
after  this,  declare  how  the  association  and  the  dissociation 
takes  place  of  Kshetrajua  and  Nature.  Ye  best  of  men, 
listen.  The  relation  here  is  said  to  be  that  between  the  object 
and  the  subject.*'^"^  Purusha  is  always  the  subject ;  and 
nature  has  been  said  to  be  the  object.  It  has  been  explained, 
by  what  has  been  said  in  a  previous  portion  of  the  discourse 
where  it  has  been  pointed  out,  that  they  exist  after  the 
manner  of  the  gnat  and  the  Udum;'^ara.^  An  object  of  enjoy- 
ment as  it  is,  Nature  is  unintelligent  and  knows  nothing. 
He,  however,  who  enjoys  it,  is  said  to  know  it.  Kshetrajna 
being  enjoyer,  Nature  is  enjoyed.-^^  The  wise  have  said  that 
Nature  is  always  made  up  of  pairs  of  opposites  (and  consists 
of  qualities).  Kshetrajna  is,  on  the  other  hand,  destitute  of 
pairs  of  opposites,  devoid  of  parts,  eternal,  and  free,  as  re- 
gards its  essence,  from  qualities.-^^  He  resides  in  everything 
alike,  and  walks,  with  knowledge.  He  always  enjoys  Nature 
as  a  lotus  leaf  (enjoys)  water.^^  Possessed  of  knowledge,  he  is 
never  tainted  even  if  brought  into  contact  with  all  the  quali- 
ties." Without  doubt,  Purusha  is  unattached  like  the  unsteady 
drop  of  water  on  the  lotus-leaf.  This  is  the  certain  conclusion 
(of  the  scriptures)  that  Nature  is  the  property  of  Purusha.^* 
The  relation  between  these  two    {viz.,  Purusha  and  Nature)  is 

I ^- — — — — — — ^ — — — — — _. 

*  The  thinking  or  enjoying  agent  is  subject,  and  that  which  is 
thought  or  e"joyed  is  object.  Subject  and  object  are  two  well  known 
words  in  Sir  W  Hamilton's  philosophy.  1  follow  Telang  in  adopting 
thorn.— T. 


Parva.]  aCWamedha.  parva.  125 

like  that  existing  between  matter  and  its  maker.  As  one  goes 
into  a  dark  place  taking  a  light  with  him,^^  even  so  those  who 
wish  for  the  Supreme  proceed  with  the  light  of  Nature.*  As 
long  as  matter  and  quality  (which  are  like  oil  and  wick)  exist, 
so  long  the  light  shines.-'®  The  flame,  however,  becomes  ex- 
tinguished when  matter  and  quality  (or  oil  and  wick)  are 
exhausted.  Thus  Nature  is  manifest ;  while  Purusha  is  said 
to  be  unmanifest.-^'^  Understand  this,  ve  learned  Brahmanas  ! 
Well,  I  shall  now  tell  you  something  more.  With  even  a 
thousand  (explanations),  one  that  has  a  bad  understanding 
succeeds  not  in  acquiring  knowledge.^^  One,  however,  that 
is  endued  with  intelligence  succeeds  in  attaining  happiness, 
through  only  a  fourth  share  (of  explanations).  Thus  should 
the  accomplishment  of  duty  be  understood  as  dependent  on 
means.^^  For  the  man  of  intelligence,  having  knowledge  of 
means,  succeeds  in  attaining  to  supreme  felicity.-**  As  some 
man  travelling  along  a  road  without  provisions  for  his  journey, 
proceeds  with  great  discomfort  and  may  even  meet  with  des- 
truction before  he  reaches  the  end  of  his  journey,  even  so 
should  it  be  known  that  in  acts  there  may  or  may  not  be 
fruits.-}-"^  The  examination  of  what  is  agreeable  and  what 
disagreeable  in  one's  own  self  is  productive  of  benefit.^  The 
progress  in  life  of  a  man  that  is  devoid  of  the  perception  of 
truth  is  like  that  of  a  man  who  rashly  journeys  on  a  long  road 
unseen  before.  The  progress,  however,  of  those  that  are 
endued  with  intelligence  is  like  that  of  men  who  journey 
along  the  same  road,  riding  on  a    car   unto   which   are    yoked 

*  'Sattwa  pradipa,'  rendered  'light  of  Nature,'  implies,  as  Nila- 
kaiitha  explains,  knowledge,  which  is  a  manifestation  of  Nature. 
Arjuua  Misra's  interpretation  seems  to  be  better.  He  says  that  know- 
ledge,— that  is,  knowledge  of  truth, — is  acpuired  by  the  self  through 
Nature.—T. 

t  The  sense  seems  to  be  this  :  one  who  proceeds  on  a  journey  must 
provide  oneself  with  the  necessary  means,  otherwise  one  is  sure  to  feel 
discomfort  or  meet  with  even  destruction.  So,  in  the  journey  of  life, 
one  must  provide  oneself  with  knowledge  as  the  means.  One  may  then 
avoid  all  discomfort  and  danger.  Action  does  not  constitute  the  proper 
means.     It  may  or  may  not  produce  fruits. — T. 

I  /.  «.,  one  should  not  cai'e  for  the  external. — T, 


126  Mi-HABHiRATA.  [Anugit3 

(fleet)  steeds  and  which  moves  with  swiftness.  Having  as- 
cended to  the  top  of  a  mountain,  one  should  not  cast  one's 
eyes  on  the  surface  of  the  earth. *""^*  Seeing  a  man,  even 
though  travelling  on  a  car,  afflicted  and  rendered  insensible 
by  pain,  the  man  of  intelligence  journeys  on  a  car  as  long  as 
there  is  a  car-path-f"^  The  man  of  learning,  when  he  sees 
the  car-path  end,  abandons  his  car  for  going  on.  Even  thus 
proceeds  the  man  of  intelligence  who  is  conversant  with  the 
ordinances  respecting  truth  and  Yoga  (or  Knowledge  and 
Devotion).^^  Conversant  with  the  qualities,  such  a  man  pro- 
ceeds, comprehending  what  is  next  and  next.j^''  As  one  that 
plunges,  without  a  boat,  into  the  terrible  ocean,  with  only 
one's  two  arms,  through  delusion,  undoubtedly  wishes  for  des- 
truction f^  while  the  man  of  wisdom,  conversant  with  distinc- 
tions, goes  into  the  water,  with  a  boat  equipt  with  oars,  and 
soon  crosses  the  lake  without  fatigue,  and  having  crossed  it 
attains  to  the  other  shore  and  casts  off  the  boat,  freed  from 
the  thought  of  meum."^  This  has  been  already  explained  by 
the  illustration  of  the  car  and  the  pedestrian.  One  who  has 
been  overwhelmed  by  delusion  in  cotisequence  of  attachment, 
adheres  to  it  like  a  fisherman  to  his  boat.^°  Overcome  by  the 
idea  of  meum,  one  wanders  within  its  narrow  range.  After 
embarking  on  a  boat  it  is  not  possible  in  moving  about  on 
land.^^  Similarly,  it  is  not  possible  in  moving  about  on  water 
after  one  has  mounted  on  a  car.  There  are  thus  various 
actions  with  regard  to  various  objects.^^  And  as  action  is 
performed  in  this  world,  so  does  it  result  to  those  that  perform 
them.  That  which  is  void  of  smell,  void  of  taste,  and  void  of 
touch  and  sound,^^  that  which  is  meditated  upon  by  the  sages 


*  /.  e.,  one  need  not  do  acta  enjoined  by  the  scriptures  after  one  has 
attained  to  knowledge  which  is  the  highest  seat. — T. 

t  The  sense  is  this  :  riding  on  a  car  may  not  always  be  comfortable. 
As  long  as  there  is  a  car-path,  one  should  travel  on  one's  car.  If,  how- 
ever, the  road  be  such  as  not  to  be  fit  for  a  car  to  proceed  along  it,  one 
should  avoid  a  car  in  going  over  it,  for  the  car,  instead  of  conducing  to 
comfort,  would,  on  s\ich  a  path,  be  productive  of  only  discomfort. — T. 

X  I.  e.,  first  action  with  desire  ;  then  action  without  desire  ;  then 
knowledse,  according  to  Arjuna  Misra.  Nilakantha  explains  that 
action  is  first,  then  Yoga  ;  then  the  «tate  of  Hansa  or  Paramahane*.— T. 


Parva.]  acwamedha  parva.  127 

with  the  aid  of  their  understanding,  is  said  to  be  Pradhana. 
Now,  Pradhana  is  unmanifest.  A  development  of  the  un- 
manifest  is  Mahat.'*  A  development  of  Pradhana  when  it 
has  become  Mahat  is  Egoism.  From  egoism  is  produced  the 
development  called  the  great  elements.^^  And  of  the  great 
elements  respectively,  the  objects  of  sense  are  said  to  be  the 
developments.  The  unmanifest  is  of  the  nature  of  seed.  It 
is  productive  in  its  essence.^*  It  has  been  heard  by  us  that 
the  great  soul  has  the  virtues  of  a  seed,  and  that  is  a  product. 
Egoism  is  of  the  nature  of  seed  and  is  a  product  again  and 
again.^'^  And  the  five  great  elements  are  of  the  nature  of 
seed  and  products.  The  objects  of  the  five  great  elements  are 
endued  with  the  nature  of  seed,  and  yield  products.  These 
have  Chitta  for  their  property.  Among  them,  space  has  one 
equality ;  wind  is  said  to  have  two.^^"^^  Light,  it  is  said,  is 
endued  with  three  qualities  ;  and  water  as  possessed  of  four 
qualities.  Earth,  teeming  with  mobiles  and  immobiles,  should 
be  known  as  possessed  of  five  qualities.***  She  is  a  goddess 
that  is  the  source  of  all  entities  and  abounds  with  examples  of 
the  agreeable  and  the  disagreeable.  Sound,  likewise  touch, 
color,  taste,  and  smell  numbering  the  fifth," — these  are  the 
five  qualities  of  earth,  ye  foremost  of  regenerate  persons  ! 
Smell  always  belongs  to  earth,  and  smell  is  said  to  be  of  vari- 
ous kinds.**  I  shall  state  at  length  the  numerous  qualities  of 
smell.  Smell  is  agreeable  or  disagreeable,  sweet,  sour,  pung- 
ent, diffusive  and  compact,  oily  and  dry,  and  clear.*^  Thus 
smell,  which  belongs  to  the  earth,  should  be  known  as  of 
ten  kinds.***  Sound,  touch,  likewise  color,  and  taste  have 
been  said  to  be  the  qualities  of  water.  I  shall  now  speak  of 
the  qualities  of  Taste.  Taste  has  been  said  to  be  of  various 
kinds.*^  Sweet,  sour,  pungent,  bitter,  astingent,  and  saline 
likewise.  Taste,  which  has  been  said  to  appertain  to  water, 
is  thus  of  six  varieties.*^  Sound,  touch,  and  likewise  color, — 
these  are  the  three  qualities  which  light  is  said  to  be  possessed 
of     Color  is  the  quality  of  light,  and  color   is   said    to   be    of 


*  'Katu'  is  not  bitter  but  pungent  or  sharp,  as  that  which  is  attached 
to  chillies. — T. 


128  M/vnABnAR\T4.  [Anug't'l 

various  kinds/^  White,  dark,  likewise  red,  blue,  yellow,  and 
grey  also,  and  short,  long,  minute,  gross,  square  and  cir- 
cular," of  these  twelve  varieties  is  color  which  belongs  to 
light.  These  should  be  understood  by  Brahmanas  venerable 
for  years,  conversant  with  duties,  and  truthful  in  speech.** 
Sound  and  touch  should  be  known  as  the  two  qualities  of 
wind.  Touch  has  been  said  to  be  of  various  kinds.^°  Kough, 
cold  and  likewise  hot,  tender  and  clear,  hard,  oily,  smooth, 
slippery,  painful  and  soft,^^  of  twelve  kinds  is  touch,  which  is 
the  quality  of  wind,  as  said  by  Brahmanas  crowned  with 
success,  conversant  with  duties,  and  possessed  of  a  sight  of 
truth.^^  Now,  space  has  only  one  quality,  and  that  is  said 
to  be  sound.  I  shall  speak  at  length  of  the  numerous  qualities 
of  sound.^^  Shadaja,  Rishabha,  together  with  Gandhara,  Ma- 
dhyaraa,  and  likewise  Panchama  ;  after  this  should  be  known 
Nishada,  and  then  Dhaivata,*  besides  these,  there  are  agree- 
able sounds  and  disagreeable  sounds,  compact,  and  of  many 
ingredients.^*  Sound  which  is  born  of  space  should  thus  be 
known  to  be  of  ten  kinds.  Space  is  the  highest  of  the  (five) 
elements.  Egoism  is  above  it.^^  Above  egoism  is  understand- 
ing. Above  understanding  is  the  soul.  Above  the  soul  is  the 
XJnmanifest.  Above  the  Unmanifest  is  Purusha.'^*'  One  who 
knows  which  is  superior  and  inferior  among  existent  creatures, 
who  is  conversant  with  the  ordinances  in  respect  of  all  acts, 
and  who  constitutes  himself  the  soul  of  all  creatures,  attains 
to  the  Unfading  Soul.—'  "'' 


Section  LI. 

"  ' — Brahman  said, — Since  the  mind  is  the  ruler  of  these 
five  elements,  in  the  matter  of  controlling  and  bringing  them 
forth,  the  mind,  therefore,  is  the  soul  of  the  elements.^  The 
mind  always  presides  over  the  great  elements.  The  under- 
standing proclaims  power,  and  is  called  the  Kshetrajna.f^  The 


*  These  are  the  notes  of  the  Hindu  Gamut. — T. 

t  The  understanding  operate.s  on  what  is  placed  before  it  by  the 
mind.  The  understanding,  therefore,  is,  as  it  were,  the  lord  exercising 
power  or  severeignty,  being  sprved  by  tlie  mind. — T. 


b 


Parva.]  acwamedha  parva.  129 

mind  yokes  the  senses  as  a  charioteer  yokes  good  steeds.     The 
senses,  the  mind,  and  the  understanding  are  always  joined  to 
the  Kshetrajna.^     The  individual  soul,  mounting  the  chariot  to 
Avhich  big  steeds  are  yoked  and  which  has   the    understanding 
for  the  reins,  drives  about  on  all  sides.*     With   all    the   senses 
attached  to  it  (for  steeds),  with  the    mind    for   the   charioteer, 
and  the  understanding  for  the  eternal   reins,  exists   the   great 
Brahma-car.^     Verily,  that    man    endued   with   learning   and 
wisdom  who  always  understands  the  Brahma-car  in   this   way, 
is  never   overwhelmed  by  delusion  in   the  midst  of  all  entities.®  - 
This  forest  of  Brahma  begins    with    the   unmanifest   and   ends 
with  gross  objects.     It  includes    mobile   and  immobile   entities, 
and  receives  light  from  the  radiance  of  the  sun  and    the  moon, 
and  is  adorned  with  planets  and  constellations.     It   is   decked, 
again,  on  all  sides  with  nets  of  rivers   and    mountains.     It   is 
always  embellished  likewise  by  diverse  kinds  of  waters.     It  is 
the  means  of  subsistence    for   all  creatures.     It   is,   again,   the 
goal  of  all  living  creatures.     In  that  forest  the   Kshetrajna   al- 
ways moves  about.''"^     Whatever  entities   exist  in    this   world, 
mobile  and  immobile,  are  the  very  first  to   be   dissolved    away. 
After  this    (are  dissolved)    those   qualities    which   compose  all 
entities.^"     After  the  qualities  (are  dissolved)  the  five  elements. 
Such  is   the   gradation    of  entities.     Gods,  men,  Gandharvas, 
Pitjachas,  Asuras,    (and)    Rakshasas,^^  have   all   sprung   from 
Nature,  and  not  from  actions,  nor  from   a   cause.     The   Brah- 
manas,  who  are  creators  of  the  universe,  are   born  here   again 
and  again.-^^     All  that  springs  from  them    dissolves,  when    the 
time  comes,  in  those  very  five  great  elements    like    billows    in 
the  ocean. ■'^     All  the  great  elements  are  beyond  those  elements 
that  compose  the  universe.     He  that    is   released    from   those 
five  elements  goes  to  the  highest  goal.^*     Tiie  puissant   Praja- 
pati  created  all  this  by  the  mind  only.    After  the  same  manner 
Rishis  attained  to  the  status  of  deities  by  the  aid  of  penance.-"^ 
After  the  same  manner,  those  who  have    achieved    perfection, 
■who  were  capable  of  the  concentration  of  Yoga,  and  who  subsist 
on  fruits  and  roots,  likewise  perceive  the  triple  Avorld   by   pen- 
ance.^*'    Medicines    and  herbs  and  all  the  diverse    sciences    are 
acquired  by  means  of  penance   alone,   for   all   acquisition   has 

[    17    ] 


130  MA.HABHARATA.  [Amigitd 

penance  for  its  root.*^  Whatever  is  difficult,  of  acquisition, 
•difficult  to  learn,  difficult  to  vanquish,  difficult  to  pass  through, 
are  all  achievable  by  i>enance,  for  penance  is  irresistible." 
One  that  drinks  alcoholic  liquors,  one  that  slays  a  Brahmana, 
one  that  steals,  one  that  destroys  a  foetus,  one  that  violates 
■one's  preceptor's  bed,  becomes  cleansed  of  such  sin  by  pen- 
ance well  performed.^^  Human  beings,  Pitris,  deities,  (sacri- 
ficial) animals,  beasts  and  birds,  and  all  other  creatures  mobile 
and  immobile,^"  by  always  devoting  themselves  to  penances, 
become  crowned  with  success  by  penance  alon-e.  In  like 
manner,  the  dieties,  endued  with  great  powers  of  illusion,  have 
attained  to  Heaven."^  Those  who  without  idleness  perform 
acts  with  expectations,  being  full  of  egoism,  approach  the 
presence  of  Prajapati.*^  Those  high-souled  ones,  however, 
who  are  devoid  of  mineness  and  freed  from  egoism  through  the 
pure  contemplation  of  Yoga,  attain  to  the  great  and  highest 
oregions."^  Those  who  best  understand  the  self",  having  attained 
to  Yoga  contemplation  and  having  their  minds  always  cheerful, 
enter  into  the  un manifest  accumulation  of  happiness.^*  Those 
persons  who  are  freed  from  the  idea  of  mineness  as  also  from 
egoism  and  who  are  reborn  after  having  attained  to  the  fulness 
of  Yoga  contemplation,  enter  (when  they  depart  from  such  life) 
into  the  highest  region  reserved  for  the  great,  viz^,  the  Un- 
raanifest."  Born  from  that  same  unraanifest  (principle)  and 
attaining  to  the  same  once  more,  freed  from  the  qualities  of 
Darkness  and  Passion,  and  adhering  to  only  the  quality  of 
Goodness,-®  one  becomes  released  from  every  sin  and  creates 
all  things*  Such  a  one  should  be  known  to  be  Kshetrajna 
in  perfection.  He  that  knows  him  knows  the  Veda.t" 
Attaining  to  pure  knowledge  from  (restraining)  the  mind,  the 
ascetic   should   sit   self  restraii>ed.     One    necessarily    becomes 


*  'Sarviln  svijati,'  i.  c,  creates  all -things  by  attaining  to  the  condi- 
tion of  the  universal  cause,  for  the  unniariifest  is;  tlie  \uiiversal  cause. 
Between  such  a  one  and  the  Supreme  Soul  thci*  isi  no  difference.  Even 
^this  is  said  in  the  last  sentence. — T. 

+  The  man  who  reads  the  book  called  Veda  is  not  truly  conversant 
with  tlie  Veda.  He,  however,  who  knows  Kthctrajna,  i^  legardtd  as 
truly  knowing  the  Veda. — T, 


Parva.]  acwamedha  PARVAi  131 

that  on  which  one's  mind  is  set.     This  is  an  eternal  mystery." 
That  which  has  the  unmanifest   for   its  beginning   and   gross 
qualities  for  its  end,  has  been  said  to  have   Ne-science    for   it3 
indication.     Bat   do   you   understand    that    whose    nature   is 
destitute  of  qualities."     Of  two  syllables  is   Mrityu    (death); 
of  three  syllable  is  the   eternal   Brahma.     Mineness   is   death, 
and  the  reverse  of  mineness  is  the  eternal. *2'*     Some  men  who 
are  led  by  bad  understanding  applaud  action.     Those,  however, 
that   are   numbered    among    the   high-souled    ancients  never 
applaud  action.^^     By  action   is   a   creature   born    with   body 
which  is  made  up  of  the  sixteen.f  (True)   Knowledge  swallows 
np  Purusha  (Self  with  consciousness   of  body).     Even   this   is 
what  is  highly  acceptable   to   eaters   of  Amrita.t^^     Therefore, 
those  whose  vi^sion  extends  to  the   other  end   (of  the   ocean    of 
life)  have  no  attachment  to   actions.     This   Purusha,  however, 
is  full  of  knowledge  and  not    full   of  action.S^^     He   dies   not 
who  understands  Him  that  rs  immortal,  immutable,  incompre- 
hensible,   eternal    and    indestructible— Him   that   is   the   res- 
trained Soul   and  that  transcends  all  attachments.^*     He   who 
thus  understands  the  Soul   to   which   there   is   nothing    prior, 
which  is  uncreated,  immutable,  unconquered,  and  incomprehen- 
sible even  to  those  that  are  eaters  of  nectar,  certainly  becomes 
himself  incomprehensible  and  immortal  through  these  means.  *■ 


\ 


*  The  argument  is  that  'Mrifcyxi'  or  death  being  of  two  syllables,  the 
correspondence  is  justifiable  between  it  and  'Mama'  or  mineness  which 
also  is  of  two  syllables.  So  in  the  case  of  Brahma  and  'na  mama.'  Of.' 
course,  what  is  meant  by  mineness  being  death  and  not-mineness  being 
Brahman  ar  emancipation,  cannot  be  luiintelligible  to  one  who  baa 
carefully  read  the  preceding  sections. — T. 

t  /.  e.,  the  five  great  elements,  four  organs  of  knowledge  I  with  mind, 
and  the  four  organs  of  action. — T. 

I  The  word  'Purusha'  here  is  used-  in  the  sense  of  'dehabhimani  Jiva* 
or  individual  self  with  consciousHess  of  body.  True  knowledge  des- 
troys this  condition  of  Jiva,  for  the  man  of  knowledge  identifies  him- 
self with  the  universe  and  thereby  assimilates  himself  to  Brahma.  By 
eaters  of  Amrita  are  meant  they  who  never  take  any  food,  without 
offering  portions  thereof  to  the  deities,  Pitris,  and  guests.  Of  course, 
Yogins  of  piety  are  implied  by  it.— T. 

$  'Purusha'  here  implie.'s  Jiva  diA'csted  of  consciousness  of  body. — T. 


132  MAHABHARATA.  [AnugiiS 

Expelling  all  impressions  and  restraining  the  soul  in  the  soul, 
he  understands  that  auspicious  Brahma  than  which  nothing 
greater  exists.^^  Upon  the  understandi7ig  becoming  clear,  he 
succeeds  in  attaining  to  tranquillity.  The  indication  of  tran- 
quillity is  like  what  takes  place  in  a  dream. *^^  This  is  the 
goal  of  these  emancipated  ones  who  are  intent  on  knowlenge. 
They  behold  all  those  movements  which  are  born  of  succeessive 
developments.f^^  This  is  the  goal  of  those  who  are  unattached 
to  the  world.  This  is  the  eternal  usage.  This  is  the  acquisi- 
tion of  men  of  knowledge.  This  is  the  uncensured  mode  of 
conduct.^^  This  goal  is  capable  of  being  attained  by  one  that 
is  alike  to  all  creatures,  that  is  n^ithout  attachment,  that  is 
without  expectations,  and  that  looks  equally  on  all  things.^** 
I  have  now  declared  everything  to  you,  ye  foremost  of  regene- 
rate Rishis !  Do  you  act  in  this  way  forthwith ;  you  will 
then  acquire  success  ! — *^ 

" 'The  preceptor  continued, — Thus  addressed  by  the  pre- 
ceptor Brahman,  those  high-souled  sages  acted  accordingly  and 
then  attained  to  many  regions  (of  great  felicity). ^'^  Do  thou 
also,  0  blessed  one,  duly  act  according  to  the  words  of  Brah- 
man as  declared  by  me,  0  thou  of  pure  soul  !  Thou  wilt  then 
attain  to  success  ! — '  "*^ 

"Vasudeva  said, — 'Thus  instructed  in  the  principles  of 
high  religion  by  the  preceptor,  the  pupil,  0  son  of  Kunti,  did 
everything  accordingly,  and  then  attained  to  Emancipation.** 
Having  done  all  that  he  should  have  done,  the  pupil,  0  per- 
petuater  of  Kuru's  race,  attained  to  that  seat  repairing 
whither  one  has  not  to  grieve.'*^ 

"Arjuna  said, — 'Who,  indeed,  was  that  Brahmana,  0  Krish- 
na, and  who  the  pupil,  0  Janarddana  !  Truly,  if  it  is  fit  to 
be  heard  by  me,  do  thou  then  tell  me,  O  lord  !'" 


*  The  meaning  is  this  :  in  a  dream  what  is  seen  is  all  unreal.  So, 
when  tranquillity  has  been  attained,  all  the  surroundings  become  un- 
real. Nilakantha  gives  a  sligltly  different  interpretation  ;  it  is  this  : 
when  tranquillity  has  been  attained,  the  Soul  lives  without  attachment 
to  the  body  and  all  «;xternal  objects.  Indeed,  the  Soul  then  lives  com- 
pletely in  itself  even  as  it  works  in  course  of  a  dream. — T. 

t  The  sense  is  that  they  behold  all  worldly  objects,  present,  past  and 
future,  which  are,  of  course,  due  to  development  of  previous  causes. — T. 


Parva.]  acwamediia.  parva.  133 

"Vasudeva  said, — 'I  am  the  preceptor,  0  mighty-armed 
one,  and  know  that  the  mind  is  my  pupil.  Through  my 
affection  for  thee,  0  Dhananjaya,  I  have  related  this  mystery 
to  thee  !*^  If  thou  hast  any  love  for  me,  O  perpetuator  of 
Kuru's  race,  do  thou  then,  after  having  heard  these  instruc- 
tions relating  to  the  Soul,  always  act  duly  (according  to 
them),  0  thou  of  excellent  vows  !*"  Then  when  this  religion 
has  been  duly  practised,  O  mower  of  foes,  thou  wilt  become 
freed  from  all  thy  sins  and  attain  to  absolute  emancipation/^ 
Formerly,  when  the  hour  of  battle  came,  this  very  religion, 
O  thou  of  mighty-arms,  was  declared  by  me  (to  thee)  ? 
Do  thou,  therefore,  set  thy  mind  on  it  !^°  And  now,  0 
chief  of  Bharata's  race,  it  is  long  since  that  I  saw  the 
lord  my  sire.  I  wish  to  see  him  again,  with  thy  leave, 
0  Phalguna  !' "" 

Vai^ampayana  continued, — "Unto  Krishna  who  had  said 
so,  Dhananjaya  said  in  reply, — 'We  shall  go  today  from  this 
town  to  the  city  called  after  the  elephant.^"  Meeting  king 
Yudhishthira  of  virtuous  soul  there,  and  informing  him  (of 
thy  intention)  thou  shalt  then  repair  to  thy  own  city  ;"'^* 


Section  LII. 

"YaiQampayana  said, — 'After  this,  Krishna  ordered  Da- 
ruka,  saying, — 'Let  my  car  be  yoked.'  Within  a  very  short 
space  of  time  Daruka  informed  (his  master),  saying, — 'It  has 
been  yoked.'^  The  son  of  Pandu  then  commanded  all  his  at- 
tendants, saying, — 'Prepare  yourselves  and  be  ready.  We 
shall  repair  today  to  the  city  named  after  the  elephant.'* 
Thus  addressed,  O  king,  those  troops  accoutred  themselves,  and 
informed  Prithas  son  of  immeasurable  energy,  saying,— 'Every- 
thing is  equipt.'^  Then  those  two,  viz.,  Krishna  and  the  son  of 
Pandu,  ascended  their  car  and  proceeded  on  the  journey,  the 
loving  friends  engaged  the  while  in  delightful  conversation.* 
Unto  Vasudeva  seated  on  the  car,  Dhananjaya  of  great  energy 
once  more  said  these  words,  0  chief  of  Bharata's  race  !^ — 'O 
perpetuater  of  the  Vrishni  race,  the  king  has  obtained  victory 
through  thy  grace.     All  his  foes  have  been  slain,  and   he   has 


134  MAHABHARATA.  [Anugilcl 

recovered  his  kingdom  without  a  thorn  in  it  (to  make  it  dis- 
agreeable).® 0  slayer  of  Madhu,  through  thee  the  Pandavas 
are  endued  with  a  powerful  protector.  Having  obtained  thee 
for  our  raft  we  have  crossed  the  Kuru  ocean.^  O  thou  that 
hast  this  universe  for  thy  handiwork,  salutations  to  thee,  O 
Soul  of  the  universe,  0  best  of  all  beings  in  the  universe  ! 
I  know  thee  in  that  measure  in  which  I  am  approved  by 
thee.*^  O  slayer  of  Madhu,  the  soul  of  every  creature  is  al- 
ways born  of  thy  energy.  Playful  sport  (in  the  form  of  crea- 
tion, preservation,  and  destruction)  is  thine.  Earth  and  sky, 
O  lord,  are  thy  illusion.^  This  whole  universe,  consisting  of 
mobile  and  immobile  objects,  is  established  on  thee.  Thou 
Greatest,  by  modification,  the  four  orders  of  Being  {viz.,  vivi»- 
parous,  oviparous,  filth-born,  and  vegetables).^"  Thou  Greatest 
the  Earth,  the  Welkin,  and  Heaven,  0  slayer  of  Madhu. 
The  stainless  lunar  light  is  thy  smile.  The  seasons  are  thy 
senses."  The  ever-moving  wind  is  thy  breath,  and  death, 
existing  eternally,  is  thy  wrath.  In  thy  grace  is  the  goddess 
of  prosperity.  Verily,  Cree  is  always  established  in  thee,  O 
thou  of  the  highest  intelligence  !^-  Thou  art  the  sport  (m 
which  creatures  engage) ;  thou  art  their  contentment ;  thou 
their  intelligence,  thou  their  forgiveness,  thou  their  inclina- 
tions, thou  their  beauty.  Thou  art  the  universe  with  its 
mobile  and  immobile  objects.  At  the  end  of  the  cycle,  it  is 
thou,  O  sinless  one,  that  art  called  destruction.^^  I  am  in- 
capable of  reciting  all  thy  qualities  in  course  of  even  a  long 
period.  Thou  art  the  Soul  and  the  Supreme  Soul.  I  bow  to 
thee,  O  thou  of  eyes  like  the  (petals  of  the)  lotus.^*  O  thou 
that  art  irresistible,  I  have  learnt  it  from  Narada  and  Devala 
and  the  Island-born  (Vyasa),  and  the  Kuru  grandsire  also," 
that  all  this  (universe)  rests  on  thee.  Thou  art  the  one  Lord 
of  all  creatures.  This,  O  sinless  one,  that  thou  hast  declared 
unto  me  in  consequence  of  thy  favour  for  myself,"  I  shall  duly 


*  This  line  is  rather  obscure.  The  sense  seems  to  be  this:  no  one 
can  know  the  Supreme  Deity  if  it  is  not  the  latter's  pleasure  to  be  known. 
One,  therefore,  understands  Him  in  exactly  that  measure  in  which  it  is 
His  pleasure  to  be  known.— T. 


Parva.]  acwamedha  parva.  135 

accomplish  in  its  entirety,  O  Janarddana  !  Exceedingly  won- 
derful is  this  which  thou  hast  done  from  desire  of  doing  what 
is  agreeable  to  us,^^  viz.,  the  destruction  in  battle  of  the  Kau- 
rava  (^prince),  the  son  of  Dhritarashtra.  That  host  had  been 
burnt  by  thee  which  I  (subsequently)  vanquished  in  battle.^' 
That  feat  was  achieved  by  thee  in  consequence  of  which 
victory  became  mine  !  By  the  power  of  thy  intelligence  was 
shown  the  means  by  which  was  duly  effected  the  destruction  of 
Duryodhana  in  battle,  as  also  of  Kama,  as  of  the  sinful  king  of 
the  Sindhus,  and  Bhuri9ravas.^"~^°  I  shall  accomplish  all  that 
which,  0  son  of  Devaki,  pleased  with  me  thou  hast  declared 
to  myself.  I  do  not  entertain  any  scruple  in  this.^^  Repair- 
ing to  king  Yudhishthira  of  righteous  soul,  I  shall,  0  sinless 
one,  urge  him  to  dismiss  thee,  O  thou  that  art  conversant  with 
every  duty  l"^  0  lord,  thy  departure  for  Dwaraka  meets  with 
my  approbation.  Thou  shalt  soon  see  my  maternal  uncle, 
O  Janarddana  !^^  Thou  shalt  also  see  the  irresistible  Vala- 
deva  and  other  chiefs  of  the  Vrishni  race  !' — Thus  conversing 
with  each  otlier,  the  two  reached  the  city  named  after  the 
elephant.^*  They  then,  with  cheerful  hearts,  and  Avithout 
any  anxiety,  entered  the  palace  of  Dhritarashtra  which  re- 
sembled the  mansion  of  Cakra.-^  They  then  saw,  O  monarch, 
king  Dhritarashtra,  and  Vidura  of  great  intelligence,  and 
king  Yudhishthira  f^  and  the  irresistible  Bhimasena,  and  the 
two  sons  of  Madri  by  Pandu  ;  and  king  Dhritarashtra  seated  ; 
and  the  un vanquished  Yuyutsu  ;^^  and  Gandhari  of  great 
wisdom,  and  Pritha,  and  the  beautiful  Krishna,  and  the  other 
ladies  of  Bharata's  race  with  Subhadra  counting  first.^^  They 
also  saw  all  those  ladies  that  used  to  wait  upon  Gandhari. 
Then  approaching  king  Dhritarashtra,  those  two  chastisers  of 
foes'*  announced  their  names  and  touched  his  feet.  Indeed, 
those  high-souled  ones  also  touched  the  feet  of  Gandhari  and 
Pritha^°  and  king  Yudhishthira  the  just,  and  Bhima.  Em- 
bracing Vidura  also,  they  enquired  after  his  welfare.^^  In 
the  company  of  all  those  persons,  Arjuna  and  Krishna  then 
approached  king  Dhritarashtra  (again).  Night  came  and  then 
king  Dhritarashtra  of  great  intelligence  dismissed  all  those 
perpetuaters  of  Kuril's  race  as  aho  Janarddana   for  retiring  to 


136  MAi[/\imAniT\  [Avngitd 

their  respective  chambers.  Permitted  by  the  king,  all  of 
them  entered  their  respective  apart m en ts.""'^^  Krishna  of 
great  energy  proceeded  to  the  apartments  of  Dhananjaya. 
Worshipped  duly  and  furnished  with  every  object  of  comfort 
and  enjoyment,^*  Krishna  of  great  intelligence  passed  the 
night  in  happy  sleep  with  Dhananjaya  as  his  companion. 
"When  the  night  passed  away  and  morning  came,  the  two 
heroes,^"  finishing  their  morning  rites  and  decking  their  persons 
properly,  proceeded  to  the  mansion  of  king  Yudhishthira  the 
just.  There  Yudhishthira  the  just,  of  great  might,  sate  with 
his  ministers.^®  The  two  high-souled  ones,  entering  that  well- 
adoriied  chamber,  beheld  king  Yudhishthira  the  just  like  the 
two  Acwins  beholding  the  chief  of  the  celestials.^^  Meeting 
the  king,  he  of  Vrishni's  race,  as  also  that  foremost  hero  of 
Kuru's  race,  obtaining  the  permission  of  Yudhishthira  who 
was  highly  pleased  with  them,  sat  themselves  down.^^  Then 
the  king,  gifted  with  great  intelligence,  seeing  those  two 
friends,  became  desirous  of  addressing  them.  Soon  that  best 
of  monarohs,  that  foremost  of  speakers,  addressed  them  in  the 
following  words.^'-' 

"Yudhishthira  said, — 'Ye  heroes,  ye  foremost  ones  of 
Yadu's  and  Kuru's  race,  it  seems  that  ve  two  are  desirous  of 
saying  something  to  me.  Do  ye  say  what  is  in  your  mind. 
I  shall  soon  accomplish  it.     Do  not  hesitate  !'*° 

"Thus  addressed,  Phalguna,  well  conversant  with  speech, 
humbly  approached  king  Yudhishthira  the  just  and  then  said 
these  words.*' — 'Vasudeva  here,  of  great  prowess,  O  king,  is 
long  absent  from  home.  He  desires,  with  thy  permission,  to 
see  his  sire.*"  Let  him  go,  if  thou  thinkest  it  meet,  to  tlie 
city  of  the  Anarttas  !  It  behooveth  thee,  0  hero,  to  grant 
him  permission  !'" 

"Yudhishthira  said, — '0  lotus-eved  one,  blessed  be  thou  ! 
O  slayer  of  Madhu,  do  thou  go  this  very  day  to  the  city  of 
Dwaravati  for  seeing,  O  puissant  one,  that  foremost  one  of 
Sura's  race  !**  O  miglity-armed  Kecava,  thy  departure  is 
approved  by  me  !  Thuu  hast  not  seeji  my  materiial  uncle  as 
also  the  goddess  Devaki,  for  a  long  time  I*^  Meeting  my 
maternal  uncle  and   repairing   to  Valadeva   also,  0   giver   of 


Pay^va.]  acwamedha  parva.  137 

honors,  thou  wilt,  O  thou  of  great  wisdom,  worship  both  of 
them  at  my  word  as  they  deserve.**'  Do  thou  also  think  of 
me  daily  as  also  of  Bhima,  that  foremost  of  mighty  men,  and 
of  Phalguna  and  Nakula  and  Sahadeva,  O  giver  of;  honours  !*'^ 
Having  seen  the  Anarttas,  and  thy  sire,  O  mighty-armed  one, 
and  the  Vrishnis,  thou  wilt  come  back  to  my  horse-sacrifice, 
O  sinless  one  !"  Do  thou  then  depart,  taking  with  thee  di- 
verse kinds  of  gems  and  various  sorts  of  wealth.  Do  thou, 
O  hero  of  the  Satwata  race,  also  take  with  thee  whatever  else 
thou  likest  !**  It  is  through  thy  grace,  0  Ke(;ava,  that  the 
whole  Earth,  O  hero,  has  come  under  our  dominion  and  all  our 
foes  have  been  slain  !'^^ 

"When  king  Yudhishthira  the  just  of  Kuru's  race  said  so, 
Vasudeva,  that  foremost  of  men,  said  these  words  (in  reply).®^ 

"Vasudeva  said, — 'O  mighty-armed  one,  all  jewels  and 
gems,  all  wealth,  and  the  entire  Earth,  are  thine  and  thine 
alone.  Whatever  wealth  exists  in  my  abode,  thou,  0  lord, 
art  always  the  owner  thereof  !'^^  Unto  him  Yudhishthira,  the 
son  of  Dharma,  said, — 'Be  it  so' — and  then  duly  worshipped 
(Krishna)  the  eldest  brother,  endued  with  great  ejiergy,  of 
Gada.  Vasudeva  then  proceeded  to  his  paternal  aunt  (Kunti). 
Duly  honouring  her,  he  circumambulated  her  person.^*  He 
was  properly  accosted  by  her  in  return,  and  then  by  all  the 
others  having  Vidura  for  their  first.  The  four-armed  eldest 
brother  of  Gada  then  set  out  from  Nagapura  on  his  excellent 
car.f^*  Placing  his  sister,  the  lady  Subhadra,  on  the  car,  the 
mighty-armed  Janarddana  then,  with  the  permission  of  both 
Yudhishthira  and  (Kunti)  his  paternal  aunt,  set  out,  accom- 
panied by  a  large  train  of  citizens."  The  hero  who  had  the 
foremost  of  apes  on  his  banner,  as  also  Satyaki,  and  the  two 
sons  of  Madravati,  and  Vidura   of  immeasurable   intelligence. 


*  Krishna's  father  Vasudeva  is  Yudhishthira's  maternal  uncle.  Ya- 
dhishthira  asks  Krishna  to  worship  Vasudeva  and  Valadeva  on  hia 
behalf,  t.  e.,  he  charges  Krishna  to  bear  to  them  a  iflesage  of  respect 
and  love  from  him.— T. 

t  The  cUy  of  Hastinapura  in  sometimes  called  Nagapura,  both  'Hasti* 
and  'Naga'  being  words  expressive  of  the  elephant.  'The  city  cal  l«d 
after  the  elephant'  is  the  usual  description  of  the  Kuru  c»pital.~T. 

[     18     J 


1S8  MAHABnAitATA;  [AnugiUl 

and  Bhima  himself  whose  tread  resembled  that  of  a  prince  of 
elephants,  all  followed  Madhava."  Janarddana  of  mighty 
energy,  causing  all  those  extenders  of  the  Kuru  kingdom  and 
Vidura  also  to  return,  addressed  Daruka,  and  Satyaki,  say- 
ing,— 'Urge  the  steeds  to  speed.'"  Then  that  grinder  of  hos- 
tile masses,  viz.,  Janarddana  of  great  prowess,,  accompaiiied 
'by  Satyaki,  the  foremost  one  of  Cini's  race,  proceeded  to  the 
city  of  the  Anarttas,  after  having  slain  all  Lis  foes,  like  He  of 
a  hundred  sacrifices  proceeding  to  Heaven  (after  slaughtering 
-all  hia  foesV"" 


Section  LIII. 

Vai^ampayana  said, — 'As  he  of  Vrishni's  race  was  proceed- 
ing  to   Dwaraka,  those    foremost    princes   of  Bharata's   race, 
those  chastisers  of  foes,  embraced  him  and  fell  back  with  their 
attendants.-^     Phalguna  repeatedly  embraced  the  Vrishni  hero, 
and  as  long  as  he  was  v^^ithin  the  range  of  vision,  he  repeated- 
»ly  turned  his  eyes   towards  hira.^     With   great  difficulty,  the 
son  of  Pritha  withdrew  his  gaze  that  had  fallen   on    Govinda. 
The  unvanquished  Krishna  also  (did  the  same).*     The   indica- 
tions that  were  manifested  on  the  occasion  of  that  high-souled 
one's  departure,  I  shall    now   detail.     Do  thou   listen   to  me.* 
The  wind  blew  with  great  speed  before   the   car,  clearing  the 
jpath   of  sand-grains   and   dust   and    thorns.^     Vasava   rained 
pure  and   fragrant   showers   and   celestial    flowers   before   the 
wielder  of  Caranga.*     As   the    mighty-armed    hero   proceeded, 
he  came  upon  the  desert   ill-supplied    with    water.     There   he 
beheld  that  foremost  of  ascetics,  named  Utanka,  of  immeasur- 
able energy.''     The  hero  of  large  eyes  and    great   energy   wor- 
shipped that  ascetic.     He  was  then  worshipped  by   the  ascetic 
in  return.     Vasudeva  then  enquired  after  his   welfare.^     That 
foremost   of  Brahmanas,    viz.,  Utanka,    politely   accosted   by 
Madhava,   honoured    him    duly    and    then   addressed   hira   in 
these  wor^ls,* — '0  Caurin,  having  repaired  to   the  mansions   of 
the  KuTus  and  the  Pandavas,  hast  thou  succeeded  in  establish- 
ing a  durable  understanding   between   them   such   as  should 
exist  between  brothers?     It  behooves  thee  to   t-ell    me   every- 


JParva.]  jlcwamedha  parva^  139 

thing.*®  Dost  thou  come,.  0  Ke9ava,  after  having  united 
them  in  peace, — them  that  are  thy  relatives  and  that  are  ever 
dear  to  thee,  0  foremost  one  of  Vrishni's  race  ?**  Will  tha 
five  sons  of  Pandu,  and  the  children  of  Dhritarashtra,  O  scor- 
cher of  foes,  sport  in  the  world  in  joy  with  thee  ?*'  Will  all 
the  kings  enjoy  happiness  in  their  respective  kingdoms,  in 
consequence  of  the  pacification  of  the  Kauravas  brought 
about  by  thee  ?^*  Has  that  trust,  0  son,  which  I  had  always 
reposed  on  thee,  borne  fruit  with  regard  to  the  Kauravas  ?'^* 

"The  blessed  and  holy  one  said, — 'I  strove  my  best  at  first, 
for  bringing  about  a  good  understanding,  in  regard  to  the 
Kauravas.  When  I  could  not  by  any  means  succeed  in  estab- 
lishing them  on  peace,^*  it  happened  that  all  of  therm,  with 
their  relatives  and  kinsmen,  met  with  death.  It  is  impossible 
to  transgress  destiny  by  either  intelligence  or  might."  O 
great  Rishi,  0  sinless  one,  this  also  cannot  be  unknown  to 
thee.  They  (the  Kauravas)  transgressed  the  counsels  which. 
Bhishma  and  Vidura  gave  them  referring  to  me.*"  En- 
countering one  another  they  then  became  guests  of  Yama's 
abode.  Only  the  five  Pandavas  constitute  the  remnant  of  tha- 
unslain,  all  their  friends  and  all  their  children  having  been 
slaughtered.  All  the  sons  of  Dhritarashtra  also,  with  their 
children  and  kinsmen,  have  been  slain.'^*  When  Krishna  had 
said  these  words,  Utanka,  filled  with  wrath,  and  with  eyes 
expanded  in  rage,  addressed  him  in  these  words.^' 

"Utanka  said, — 'Since,  though  able,  0  Krishna,  thou  didsfc 
not  rescue  those  foremost  ones  of  Kuru's  race,  who  were  thy 
relatives  and,  therefore,  dear  to  thee,  I  shall,  without  doubt, 
curse  thee  !^®  Since  thou  didst  not  forcibly  compel  them  to 
forbear,  therefore,  0  slayer  of  Madhu,  I  shall,  filled  with 
wrath,  denounce  a  curse  on  thee  !^*  It  seems,  0  Madhava, 
that,  though  fully  able  (to  save  them),  thou  wert  indiffer- 
ent to  these  foremost  of  Kurus  who,  overwhelmed  by  insin- 
cerity and  hypocrisy,  have  all  met  with  destruction  !'^* 

"Vasudeva  said, — '0  scion  of  Bhrigu's  race,  listen   to  what 

♦  'Mahyam'  is  equal  to  'mam  uddigya,'  i,  e.y  referring  to  my  divin® 
nature. — T, 


140  MaHabhaRata.  [Anugitcl 

I  say  in  detail.  Do  thou  accept  my  apologies  also.  0  thou 
of  Bhrigu's  race,  thou  art  an  ascetic  !**  After  having  heard 
my  words  relating  to  the  soul,  thou  mayst  then  utter  thy 
curse.  No  mnn  is  able,  by  a  little  ascetic  merit,  to  put  me 
down.'*  0  foremost  of  ascetics,  I  do  not  wish  to  see  the 
destruction  of  all  thy  penances  !  Thou  hast  a  large  measure 
of  blazing  penances.  Thou  hast  gratified  thy  preceptors  and 
seniors.*^^  0  foremost  of  regenerate  ones,  I  know  that  thou 
hast  observed  the  rules  of  Brahmacharyya  from  the  days  of 
thy  infancy.  I  do  not,  therefore,  desire  the  loss  or  diminution 
of  thy  penances  achieved  with  so  much  pain  l'  "^* 


Section  LIT. 

"Utanka  said, — 'Do  thou,  0  Kegava,  tell  me  that  faultless 
Adhyatma.  Having  heard  thy  discourse  I  shall  ordain  what 
is  for  thy  good  or  denounce  a  curse  to  thee,  0  Janarddana  !'^ 

"Vasudeva  .said, — 'Know  that  the  three  qualities  of  Dark- 
ness and  Passion  and  Goodness  exist,  depending  on  me  as 
their  refuge.  So  also,  0  regenerate  one,  know  that  the 
Rudras  and  the  Vasus  have  sprung  from  me.*  In  me  are  all 
creatures,  and  in  all  creatures  do  I  exist ;  know  this.  Let  no 
doubt  arise  in  thy  mind  respecting  this.^  So  also,  O  regene- 
rate one,  know  that  all  the  tribes  of  the  Daifcyas,  all  the 
Yakshas,  Gandharvas,  Rakshasas,  Nagas,  Apsaras,  have  sprung 
from  me.*  Whatever  has  been  called  existent  and  non-exist- 
ent, whatever  is  manifest  and  not-manifest,  whatever  is  des- 
tructible and  indestructible,  all  have  me  for  their  soul.^  Those 
fourfold  courses  of  duty  which,  0  ascetic,  are  known  to  attach 
to  the  (four)  modes  of  life,  and  all  the  Vedic  duties,  have  mo 
for  their  soul.«  Whatever  is  non-existent,  whatever  is  exist- 
ent and  non-existent,  and  whatever  transcends  that  which  ia 
existent  and  non-existent,— all  these  which  constitute  the  uni- 
verse—are from  me.     There  is  nothing   higher  (or  beyond)  me 


*  An  ascetic  loses  his  penances  by  cursing  another  rightly  or  wrong- 
ly. Hence,  forgiveneas  was  always  practised  by  the  Briihmanas  -who 
■were  aecetics.  A  Brahmana's  strength  consisted  in  forgiTcness,  Tlia 
more  forgiving  he  was,  ihe  more  powerful  he  became.— T. 


Farva.]  acwamkdha  pakva.  lil 

who  am  the  eternal  god  of  gods.*'  O  perpetuater  of  Bhrigu'a 
race,  know  that  all  the  Vedas  beginning  with  (the  original 
syllable)  Om  are  identical  with  me.  Know,  0  son  of  Bhrigu's 
race,  that  I  am  the  sacrificial  stake  ;  I  am  the  Soma  (drunk 
in  sacrifices);  I  am  the  Charu  (cooked  in  sacrifices  for 
being  offered  to  the  deities)  ;  I  am  the  Homa  (that  is  per- 
formed) ;  I  am  those  acts  which  sacrificers  perform  for  gratify- 
ing the  deities  ;  I  am  even  the  pourer  of  the  sacrificial  liba- 
tion ;  and  I  am  the  Havi  or  libation  that  is  poured.  I  am  the 
Adhyaryu.  I  am  the  Kalpaka  ;  and  I  am  the  highly  sancti- 
fied sacrificial  Havi.  It  is  me  whom  the  Udgatri,  in  the  great 
sacrifice,  hymns  by  the  sound  of  his  songs.  In  all  rites  of 
expiation,  0  Brahmana,  the  utterers  of  auspicious  Mantras 
and  benedictions  fraught  with  peace  hymn  my  praises  who 
am  the  artificer,  0  foremost  of  regenerate  ones,  of  the  uni- 
verse.®"^* Know,  0  best  of  regenerate  persons,  that  Dharma 
is  my  eldest-bol-n  offspring,  sprung  from  my  mind,  O 
learned  Brahmana,  whose  essence  is  compassion  for  all  crea- 
tures." Constantly  transforming  myself,  I  take  birth  in 
diverse  wombs,  0  best  of  men,  for  upholding  that  son  of 
mine,  with  the  aid  of  men  now  existing  in  or  departed  from 
the  world.  Indeed,  I  do  this  for  protecting  Righteousness 
and  for  establish  in  cr  it."  In  those  forms  that  I  assume  for  the 
purpose,  I  am  known,  0  son  of  Bhrigu's  race,  in  the  three 
worlds  as  Vishnu  and  Brahman  and  Cakra.  I  am  the  origin 
and  I  am  the  destruction  of  all  things.^*  I  am  the  creator  of 
all  existent  objects  and  I  am  their  destroyer.  Knowing  no 
change  myself,  I  am  the  destroyer  of  all  those  creatures  that 
live  in  sinfulness."  In  every  Yuga  I  have  to  repair  the  cause- 
way of  Righteousness,  entering  into  diverse  kinds  of  wombs 
from  desire  of  doing  good  to  my  creatures."  When,  0  son  of 
Bhrigu's  race,  I  live  in  the  order  of  the  deities,  I  then   verily 

*  The  first  'asat'  or  non-existent  refers  to  fuch  objects  as  the  horns 
of  the  hare.  The  second,  viz.,  'sadasat,'  or  existent  and  non  existent, 
refers  to  such  objects  as  exist  and  meet  with  destruction.  'Sadasat 
parani'  or  that  which  transcends  the  existent  and  non-existent,  refers  to 
the.unmanifest.  The  universe  consists  of  these  three.  All  this  is  frem 
Vasudeva. — T« 


142  MAHABHARiTAi  [Anugita 

act  in  every  respect  as  a  deity.**  When  I  live  in  the  order  of 
the  Gandharvas,  I  then,  O  son  of  Bhrigu's  race,  act  in  every 
respect  as  a  Gandharva.'^  When  I  live  in  the  order  of  the 
Nagas  I  then  act  as  a  Naga,  and  when  I  live  in  the  order  of 
Yakshas  or  that  of  Rakshasas,  I  act  after  the  manner  of  that 
order.^^  Born  now  in  the  order  af  humanity  I  must  act  as  a 
human  being.  I  appealed  to  them  (the  Kauravas)  most  pite- 
ously.  But  stupefied  as  they  were  and  deprived  of  their  senses, 
they  refused  to  accept  my  words."  I  frightened  them,  filled 
with  wrath,  referring  to  some  great  fear  (as  the  consequence 
of  their  slighting  my  message).  But  once  more  I  showed 
themselves  n)y  usual  (human)  form.^°  Possessed  as  they  were 
of  unrighteousness,  and  assailed  by  the  virtue  of  Time,  all  of 
them  have  been  righteously  slain  in  battle,  and  have,  without 
doubt,  gone  to  Heaven.**  The  Pandavas  also,  0  best  of  Brah- 
manas,  have  acquired  great  fame.  I  have  thus  told  thee  all 
that  thou  hadst  asked  me.'  "** 


Section  LV. 

"Utanka  said, — 'I  know  thee,  0  Janarddana,  to  be  the 
creator  of  the  universe.  Without  doubt,  this  knowledge  that 
I  have  is  the  result  of  thy  grace  towards  me.*  0  thou  of  un- 
fading glory,  my  heart  is  possessed  of  cheerful  tranquillity  in 
consequence  of  its  being  devoted  to  thee.  Know,  0  chastiser 
of  foes,  that  my  heart  is  no  longer  inclined  to  curse  thee  !* 
If,  0  Janarddana,  I  deserve  the  least  grace  from  thee,  do  thou 
then  show  me  once  thy  sovereign  form  !'  "* 

Vai^ampayana  continued, — "Gratified  with  him,  the  holy 
one  then  showed  Utanka  that  eternal  Vaishnava  form  which 
Dhananjaya  of  great  intelligence  had  seen.*  Utanka  beheld 
the  high-souled  Vilsudeva  of  universal  form,  endued  with 
mighty-arms.  The  effulgence  of  that  form  was  like  that  of  a 
blazing  fire  or  a  thousond  suns.  It  stood  before  him  filling  all 
space.  It  had  faces  on  every  side.*  Beholding  that  high  and 
wonderful  Vaishnava  form  of  Vishnu,  in  fact,  seeing  the  Su- 
preme Lord  (in  that  guise),  the  Brahmana  Utanka  became 
filled  with  wonder.* 


parva.]  ACWAMEdha  parva.  143 

"Utanka  said, — '0  thou  whose  handiwork  is  the  universe, 
I  bow  to  thee,  0  soul  of  the  universe,  0  parent  of  all  things ! 
With  thy  feet  thou  hast  covered  the  whole  Earth,  and  with 
thy  head  thou  fillest  the  firmament  '^  That  which  lies  be- 
tween the  Earth  and  the  firmament  has  been  filled  by  thy 
stomach.  All  the  points  of  the  compass  are  covered  by  thy 
arms.  O  thou  of  unfading  glory,  thou  art  all  this  !^  Do  thou 
withdraw  this  excellent  and  indestructible  form  of  thine.  I 
wish  to  behold  thee  now  in  thy  own  (human)  form  whicn,  too, 
is  eternal  !' "® 

Vai^ampayana  continued, — "Unto  him,  0  Janamejaya,  Go- 
vinda  of  gratified  soul  said  these  words, — 'Do  thou  ask  for  some 
boon  ! — Unto  him  Utanka,  however,  said,^° — 'Even  this  is  a 
sufficient  boon  from  thee  for  the  present,  O  thou  of  great 
splendour,  in  that,  0  Krishna,  I  have  beheld  this  form  of 
thine,  0  foremost  of  all  beings  !'"  Krishna,  however,  once 
more  said  unto  him, — 'Do  not  scruple  in  this  matter  !  This 
must  be  done  !     A  sight  of  my  form  cannot  Le  fruitless  !'^^ 

"Utanka   said; — 'I    must   accomplish   that,  O    lord,  which 
thou  thinkest  should  be  done  1     I  desire  to   have   Avater   wher- 
ever my  wish  for  it  may  arise.     Water  is   scarce   in   such   de- 
serts !'^*     Withdrawing  that  energy,  the  Supreme   Lord  then 
said  unto  Utanka,— 'Whenever  thou  wilt  require  Avater,  think 
of  me  !'     Having  said   so,  he   proceeded    towards   Dwaraka.^* 
Subsequently,  one    day,   the   illustrious  Utanka,  solicitous   of 
water  and  exceedingly  thirsty,  wandered  over   the  desert.     In 
course  of  his  wanderings  he  thought   of  Krishna   of  unfading 
glory."     The  intelligent  Rishi  then    beheld    in    tlint   desert  a 
naked  hunter  (of  the  Chandala  class),  all  besmeared  with  dirt, 
surrounded  by  a  pack  of  dogs."     Extremely   fierce- looking,   he 
carried  a  sword  and  was  armed    with  bow   and    n^•o^vs.     That 
foremost  of  regenerate  ones  beheld    copious   streams   of  water 
issuing  from  the  urinary  organs  of  that   hunter."     As   soon  as 
Utanka  had   thought    of  Krishna,  that   hunter   smilingly   ad- 
dressed him,  saying,— *0  Utanka,  O  thou    of  Bhrigu's  race,  do 
thou  accept  this   water  from    me."     Beholding   thee   afflicted 
by  thirst  I  have  felt  great  cempassion    for  thee  !'     Thus   ad- 
dressed by  the  hunter,  the  ascetic   showed   no  iriclination   to 


144  '        ITAHARHARATA.  lAnugitS 

accept  that  water."     The  intelligent   Utanka   even    began    to 
censure    Krishna    of  unfading   glory.      The   hunter,  however, 
repeatedly     addressed     the    Rishi,    saying, — 'Drink  !'^°      The 
ascetic    refused  to  drink  the  water  thus   otfered.     On  the  other 
hand,    with    heart    afflicted   by   hunger  and  thirst,    he   even 
gave  way  to    wrath.     Disregarded   by    the   high-souled    Rishi 
through  that  conviction,*^  the  hunter,  0   king,  with  his   pack 
of  dogs,  disappeared  there  and   then.     Beholding   that   (won- 
derful)  disappearance,    Utanka   became    filled    with   shame.^* 
He  even  thought   that    Krishna,  that   slayer   of  foes,  had  be- 
guiled him  (in  the  mater  of  the  boon    he  had  granted).     Soon 
after,  the  holder  of  the  conch   and   discus   and    mace,  endued 
with  great  intelligence,  came  to  Utanka   by   the   way    (along 
which  the  hunter  had  come).     Addressing  Krishna,  the  Brah- 
mana  said, — '0  foremost  of  beings,  it   was   scarcely  proper   for 
thee  to  otfer  water  unto  foremost  of  Brahmanas  in  the   form  of 
a  hunter's  urine,  0  lord  !'     Unto  Utanka  who  said  these  words, 
Janarddana  of  great  intelligence  replied,  comforting  him  with 
many  soft  words, — 'That  form  which  it  was  proper   to   assume 
for  oftering  thee  water,  in  that  form  was  water  ofi'ered  to  thee  ! 
But,  alas,  thou  couldst  not  understand  it  !     The  wielder  of  the 
thunderbolt,  Purandara,  was  requested  by  me  for  thy  sake."^"-^ 
My  words  to  that  puissant  deity  were, — Do   thou   give   nectar 
in  the  form  of  water  unto  Utanka. — The  chief  of  the  celestials 
replied  to  me,  saying, — It  is  not  proper   that   a  mortal   should 
become   immortal  !-"      Let   some    other   boon   be   gi-anted   to 
Ucanka  ! — 0  son  of  Bhrigu's  race,  these  words  were  repeated- 
ly addressed  to    me.     The    lord   of  Cachi,  however,  was   once 
more  requested  by  me  in  these  words,  viz.,  even  nectar  should 
be  given  to  Utanka  l^'^ — The  chief  of  the  celestials   then,  com- 
forting me,  said, — If,  0  thou  of  great   intelligence,  nectar   is 
to  be  given  to  himj^**  I  shall  then  assume  the  form  of  a  hunter 
and  give  it  to  that    high-souled   descendant    of  Bhrigu's   race. 
If  that  son  of  Bhrigu  accepts  it  thus,*^  I  then    go   to  him,  O 
lord,  for  giving  it  unto   him  !     If,  however,  he  sends  me  away 
from    disregard,    I   shall    not   then    give   it   to   him   on   any 
account  !'= — Having  made  this  compact  with   me,  Vasava   ap- 
peared befoiT  thee,  in  that  disgui^,  for  giving    thee    cectar. 


Tarva.]  acwamedha  parva.  145 

Thou,  however,  didst  disregard  him  and  send  him  away,  seeing 
that  the  illustrious  one  had  put  on  the  guise  of  a  Chandala. 
Thy  fault  has  been  great.  Once  more,  with  regard  to  thy 
desire,  I  am  prepared  to  do  what  is  in  my  power.  Indeed, 
this  painful  thirst  of  thine,  I  shall  arrange,  shall  be  slaked. 
On  those  days,  O  regenerate  one,  in  which  thou  wilt  feel  a 
desire  for  water,^*"^^  clouds  well-charged  with  water  will  rise 
over  this  desert.  Those  clouds,  O  son  of  Bhrigu's  race,  will 
give  thee  savoury  water  to  drink.  Verily,  those  clouds  will 
become  known  in  the  world  as  Utanka-clouds.'**  Thus  ad- 
dressed by  Krishna,  Utanka  became  filled  with  gladness,  and 
to  this  day,  O  Bharata,  Utanka-clouds  (appear  and)  shower 
rain  on  arid  deserts."^'' 


Section  LVI. 

Janamejaya  said, — "With  what  penances  was  the  high- 
souled  Utanka  endued  so  that  he  entertained  the  wish  to  de- 
nounce a  curse  on  Vishnu  himself,  who  is  the  source  of  all 
puissance  f*- 

Vai9ampayana  said, — "0  Janamejaya,  Utanka  was  endued 
with  austere  penances.  He  was  devoted  to  his  preceptor.  En- 
dued with  great  energy,  he  abstained  from  worshipping  any- 
body else.'  All  the  children  of  the  Rishis,  0  Bharata,  enter- 
tained even  this  wish,  viz.,  that  their  devotion  to  prceptora 
should  be  as  great  as  that  of  Utanka.*  Gautama's  gratifica- 
tion with  and  affection  for  Utanka,  among  his  numerous  dis- 
ciples, were  very  great,  0  Janamejaya.*  Indeed,  Gautama  wa3 
highly  pleased  with  the  self-restraint  and  purity  of  behaviour 
that  characterised  Utanka,  and  with  his  acts  of  prowess  and 
the  services  he  rendered  to  him.^  One  after  another,  thousands 
of  disciples  received  the  preceptor's  permission  to  return  home 
(after  the  completion  of  their  pupilage).  In  consequence, 
however,  of  his  great  affection  for  Utanka,  Gautama  could  not 
permit  him  to  leave  his  retreat."  Gradually,  in  course  of 
time,  0  son,  decrepitude  overtook  Utanka,  that  great  ascetic. 
The  ascetic,  however,  in  consequence  of  his  devotion  to  hia 
preceptor,    was   not   conscious  of  it.'     One   day,    he   set   out, 

[     19     ] 


145  M4liA.BHiR\TA  [Anugitii 

X)  monarch,  for  fetching  fuel  for  his  preceptor.  Soon  after 
Utanka  brought  a  heavy  load  of  fuel.'  Toil-worn  and  hungry 
and  afflicted  by  the  load  he  bore  on  his  head,  O  chastiser  of 
foes,  he  threw  the  load  down  on  the  Earth,  0  king.'  One  of 
his  matted  locks,  white  as  silver,  had  become  entangled  with 
the  load.  Accordingly,  when  the  load  was  thrown  down,  with 
it  fell  on  the  earth  that  matted  lock  of  hair.^°  Oppressed  as 
he  had  been  by  that  load  and  overcome  by  hunger,  O  Bharata, 
TJtanka,  beholding  that  sign  of  old  age,  began  to  indulge  in 
loud  lamentations  from  excess  of  sorrow.-^^  Conversant  with 
every  duty,  the  daughter  of  his  preceptor  then,  who  was  pos- 
sessed of  eyes  that  resembled  the  petals  of  the  lotus,  and  of 
hips  that  were  full  and  round,  at  the  command  of  her  sire, 
sought,  with  downcast  face,  to  hold  Utanka's  tears  in  her 
hands.  Her  hands  seemed  to  burn  with  those  tear  drops  that 
she  held.  Unable,  accordingly,  to  hold  them  longer,  she  av9,3 
obliged  to  throw  them  down  on  the  Earth.^^"'^  The  Earth 
herself  was  unable  to  hold  those  tear-drops  of  Utanka.  With 
a  gratified  heart,  Gautama  then  said  unto  the  regenerate 
Utanka," — 'Why,  O  son,  is  thy  mind  so  afflicted  with  grief 
today  ?  Tell  me  calmly  and  quietly,  0  learned  Rishi,  for  I 
wish  to  hear  it  in  detail  !'" 

"Utanka  said, — 'With  mind  entirely  devoted  to  thee,  and 
wholly  bent  upon  doing  what  is  agreeable  to  thee,  with  my 
heart's  devotion  turned  to  thee,  and  with  thoughts  entirely 
dwelling  on  thee,^^  (I  have  resided  here  till)  decrepitude  has 
■come  upon  me  without  my  knowing  it  at  all.  I  have  not, 
ao-ain,  known  any  happiness.  Though  I  have  dwelt  with  thee 
for  a  hundred  years  yet  thou  hast  not  granted  me  permission  to 
depart.^'  Many  disciples  of  thine,  that  were  my  juniors,  have, 
however,  been  permitted  by  thee  to  return.  Indeed,  hun- 
dreds and  thousands  of  foremost  Brahmanas  have,  equipt  with 
knowledge,  been  permitted  by  thee  (to  depart  from  thy  retreat 
and  set  themselves  up  as  teache^^?)  !'^^ 

"Gautama  said,— 'Through  my  love  and  affection  for  thee, 
and  in  consequence  of  thy  dutiful  services  to  me,  a  long  time 
has  elapsed  without  my  knowing  it,  0  foremost  of  Brah: 
manas !"     If,  however,  0  thou  of  Bhrigu's  race,  the  desire  is 


Parva.]  acwamedha  paeya.  1^7 

entertained  by  thee  of  leaving  this  place,  do   thou  go .  without 
delay,  receiving  my  permission  !'^* 

"Utanka  said, — 'What  shall  I  present  to  my  preceptor?' 
Tell  me  this,  0  best  of  regenerate  persons  !  Having  brought 
it,  I  shall  go  hence,  0  lord,  with  thy  permission  I'^^ 

"Gautama  said — 'The  good  say  that  the  gratification  of  the 
preceptor  is  the  final  fee.*  Without  doubt,  O  regenerate  one^. 
I  have  been  highly  gratified  with  thy  conduct.^^  Know,  O 
perpetuater  of  Bhrigu's  race,  that  I  have  been  exceedingly 
gratified  with  thee  for  this.  If  thou  becomest  a  young  man. 
today  of  sixteen  years,^*  I  shall  bestow  on  thee,  0  regenerate- 
one,  this  my  own  daughter  for  becoming  thy  wife.  No  other 
woman  save  this  one  is  capable  of  waiting  upon  thy  energy  !'^* 
At  these  words  of  Gautama,  Utanka  once  again  became  a 
youth  and  accepted  that  famous  maiden  for  his  wife.  Receiv- 
ing the  permission  of  his  preceptor,  he  then  addressed  his  pre- 
ceptor's wife,  saying,^" — 'What  shall  I  give  thee  as  final  fee  for 
my  preceptor  ?  Do  thou  command  me  !  I  desire  to-  accom- 
plish, with  wealth  or  even  my  life,  what  is  agreeable  and 
beneficial  to  thee  !^*  Whatever  gem,  exceedingly  wonderful 
and  of  great  value,  exists  in  this  world,  I  shall  bring  for  thee 
with  the  aid  of  my  penances.     I  have  no  doubt  in  this  !'^' 

"Ahalya  said, — 'I  am  highly  gratified  with  thee,  0  learned 
Brahmana,  with  thy  unintermitting  devotion,  0  sinless  one ! 
This  is  enough.  Blessed  be  thou,  go  whithersoever  thou, 
iikest !'  "==« 

Vai(jampayana  continued, — "Utanka,  however,  0  monarch,, 
once  more  said  these  words, — 'Do  thou  command  me,  0  mother ! 
It  is  meet  that  I  should  do  something  that  is  agreeabla  to> 
thee  1'-^ 


*  To  this  day,  preceptors  in  India  have  to  feed  and  teach  their  dis- 
ciples without  any  pecuniary  compensation.  In  fact,  the  sale  of  know- 
ledge has  been  strictly  forbidden.  Pupils,  however,  after  completing 
their  studies,  had  to  give  the  final  Dakz/und  whicli  varied  according  to 
their  means.  The  kings  and  princes  of  India  thought  themselves  honored 
if  solicited  by  pupils  in  search  of  the  final  ©akshina.  What  Gautama  says 
here  is  that  the  object  of  the  final  present  is  to  gratify  the  preceptor. 
He  (Gautama),  however,  had  already  been  gratified  with  the  dutiful 
conduct  of  Utanka,    There  was  no  need,  thwefore,  o£  acy  present. —T. 


148  MAHABHARATA.'  [Anugitci 

"Ahalya  said, — 'Blessed  be  thou,  bring  for  me  those  celes- 
tial ear-rings  that  are  worn  by  the  wife  of  Saudasa.  That 
which  is  due  to  thy  preceptor  will  then  be  well-discharged.'*" 
Replying  unto  her — 'So  be  it,' — Utanka  departed,  0  Jaiiame- 
jaya,  resolved  to  bring  those  ear-rings  for  doing  what  was 
agreeable  to  his  preceptor's  wife.^^  That  foremost  of  Brah- 
manas,  Utanka,  proceeded  without  any  loss  of  time  to  Saudasa 
who  had  (through  the  curse  of  Va^ishtha)  become  a  cannibal, 
in  order  to  solicit  the  ear-rings  from  him.*^  Gautama  mean- 
while said  unto  his  wife — 'Utanka  is  not  to  be  seen  today.' 
Thus  addressed,  she  informed  him  how  he  had  departed  for 
fetching  the  jewelled  ear-rings  (of  Saudasa's  queen).*^  At 
this,  Gautama  said, — 'Thou  hast  not  acted  wisely.  Cursed  (by 
■V"a<;i3htha),  that  king  (who  has  been  transformed  into  a  man- 
•ater)  will  verily  slay  Utanka  !'** 

"Ahalya  said, — 'Without  knowing  this,  0  holy  one.  I  hav®, 
set  Utanka  to  this  task.  He  shall  not,  however,  incur  any 
danger  through  thy  grace  !''^  Thus  addressed  by  her,  Gau- 
tama said, — 'Let  it  be  so  !'  Meanwhile,  Utanka  met  king 
Saudasa  in  a  deserted  forest."'® 


Section  LVII. 

VaiQampayana  said,~"Beholding  the  king,  who  had  become 
so,  of  frightful  mien,  wearing  a  long  beard  smeared  with  the 
blood  of  human  beings,  the  Brahmana  Utanka,  0  king,  did 
not  become  agitated.*  That  monarch  of  great  energy,  inspiring 
terror  in  every  breast  and  looking  like  a  second  Yama,  rising 
up,  addressed  Utanka,  saying,^— 'By  good  luck,  0  best  of 
Brahmanas,  thou  hast  come  to  me  at  the  sixth  hour  of  the  day 
when  I  am  in  search  of  food  !'' 

"Utanka  said,— '0  king,  know  that  I  have  eome  hither  in 
course  of  my  wanderings  for  the  sake  of  my  preceptor.  The 
wise  have  said  that  while  one  is  employed  for  the  sake  of  one's 
preceptor,  one  should  not  be  injured. 

"The  king  said,— '0  best  of  Brahmanas,  food  has  been  or- 
dained for  me  at  the  sixth  hour  of  the  day.  I  am  hungry. 
I  cannot,  therefore;  allo\y  thee  escape  today  !^ 


Parva.]  acwamedha  parva.  149 

"Utanka  said, — 'Let  it  be  so,  0  king  !  Let  this  compact 
be  made  with  me  !  After  I  have  ceased  to  wander  for  my 
preceptor  I  shall  once  more  come  and  place  myself  within  thy 
power  !®  It  has  been  heard  by  me,  0  best  of  kings,  that  the 
object  I  seek  for  my  preceptor  is  under  thy  control,  0  mon- 
arch !  Therefore,  0  ruler  of  men,  I  solicit  thee  for  it  1^  Thou 
daily  givest  many  foremost  of  gems  unto  superior  Brahmanas. 
Thou  art  a  giver,  0  chief  of  men,  from  whom  gifts  may  be 
accepted.  Know  that  I  too  am  a  worthy  object  of  charity 
present  before  thee,  0  best  of  kings  !^  Having  accepted  from 
thee  in  gift  that  object  for  my  preceptor  which  is  under  thy 
control,*  I  shall,  0  king,  in  consequence  of  my  compact,  once 
more  come  back  to  thee  and  place  myself  under  thy  power. 
I  assure  thee  truly  of  this.  There  is  no  falsehood  in  this. 
Never  before  have  I  spoken  anything  untrue,  no,  not  even  in 
jest  !     What  shall  I  say  then  of  other  occasions?'^" 

"Saudasa  said, — 'If  the  object  thou  seek  est  for  thy  precep- 
tor is  capable  of  being  placed  in  thy  hands  by  me,  if  I  be 
regarded  as  one  from  whom  a  gift  may  be  accepted,  do  thou 
then  say  what  that  object  is  !'^^ 

"Utanka  said, — '0  foremost  of  men,  0  Saudasa,  in  my 
estimation  thou  art  a  worthy  person  from  whom  gifts  may  be 
accepted.  I  have,  therefore,  come  to  thee  for  begging  of  thee 
the  jewelled  ear-rings  (worn  by  thy  queen).'^^ 

"Saudasa  said, — 'Those  jewUed  ear-rings,  0  learned  and 
regenerate  Rishi,  belong  to  my  wife.  They  should  be  asked 
from  her.  Do  thou,  therefore,  solicit  some  other  thing  from 
me.     I  shall  give  it  to  thee,  0  thou  of  excellent  vows  !'^* 

"Utanka  said, — 'If  we  be  regarded  as  any  authority,  do 
thou  cease  then  to  urge  this  pretext.  Do  thou  give  those 
jewelled  ear-rings  to  me.  Be  thou  truthful  in  speech,  O 
king.'  "1* 

Vai(jampayana  continued, — "Thus  addressed,  the  king  once 
more  addressed  Utanka  and  said  unto  him, — 'Do  thou,  at  my 
word,  go  to  my  venerable  queen,  0  best  of  men,  and  ask  herj 
saying,^" — Give  ! — She  of  pure  vows,  thus  solicited  by  thee,  will 
certainly,  at  my  command,  give  thee,  0  foremost  of  regenerate 
persons,  those  jewelled  ear-rings  of  liers  without  doubt  !'^* 


150  MAHABHARATA.  [Anugitci 

"Utanka  said, — 'Whither,  O  ruler  of  men,  shall  I  be  able 
to  meet  thy  queen  ?  Why  dost  thou  not  thyself  go  to  her  ?'" 

"Saudasa  said, — 'Thou  wilt  find  her  today  in  the  vicinity 
of  a  forest  fountain.  I  cannot  see  her  today  as  the  sixth 
hour  of  the  day  has  come.'  "^^ 

Vai(jampayana    continued, — "Thus   addressed,    Utanka,   O 
chief  of  Bharata's  race,  then  left  that  spot.     Beholding  Mada- 
yanti,  he  informed  her  of  his  object.^*     Hearing  the   command 
of  Saudasa,  that  lady  of  large  eyes   replied   unto   the   highly 
intelligent   Utanka,  O  Janamejaya,  in    these   words  r" — 'It  is 
even  so,  O   regenerate   one.     Thou   shouldst,  however,  0  sin- 
less one,  assure  me  that  thou  dost  not  say  what  is  untrue !     It 
behooves  thee   to   bring    me   some   sign    from    my   husband."^ 
These  celestial  ear-rings  of  mine,  made  of  costly  gems,  are  such 
that  the  deities  and  Yakshas  and  great  Rishis  always  watch  for 
opportunities  for  bearing  them  away.-^     If  placed   at   any  time 
on  the  Earth,  this  costly  article   would   then  be  stolen  by   the 
Nagas.     If  worn  by   one   who   is   impure   in   consequence   of 
eating,  it  would  then   be    taken  away  by  the  Yakshas.     If  the 
wearer  falls  asleep  (without  taking  care  of  these   precious   ear- 
rings) the  deities  would  then    take   them   away,"^     O   best   of 
Brahmanas,  these  ear-rings  are  capable   of  being  taken   away, 
when  such   opportunities   present   themselves,  by   deities  and 
Rakshasas  and  Nagas,  if  worn  by  a  heedless  person."*     0  best 
of  regenerate    ones,    these   ear-rings,    day    and   night,  always 
produce  gold.     At  night,   they  shine   brightly,  attracting  the 
rays  of  stars  and  constellations.'^^     O  holy  one,  if  worn  by   any 
one,  he  would  be  freed  from   hunger   and   thirst    and    fear   of 
every  kind.     The  wearer  of  these  ear-rings  is    freed   also   from 
the  fear  of  poison   and    fire    and    every   kind   of  danger."^     If 
worn  by  one  of  short  stature,  these  become   short.     If  worn  by 
;  one  of  tall  stature,  these  grow  in  size.^^     Even  of  such  virtues 
are  these  ear-rings  of  mine.     They  are    praised   and    honoured 
everywhere.     Indeed,  they  are  known  over    the   three   worlds. 
^  Do  thou,  therefore,  bring  me  some  sign  (from  my  husband)  !'  "^' 


Parva.] 

Section  LVIII. 

VaiganipayaTia  said, — 'Utanka,  coming  back  to  king  Sau- 
dasa  who  was  always  well-disposed  towards  all  his  friends, 
solicited  him  for  some  sign  (to  convince  Madayanti  of  the  fact 
of  his  being  really  commissioned  by  the  king).  That  foremost 
one  of  Ikshaku's  race  then  gave  him  a  sign.^ 

"Saudasa  said, — 'This  my  present  condition  is  intolerable. 
I  do  not  behold  any  refuge.  Knowing  this  to  be  my  wish,  do 
thou  give  away  the  jewelled  ear  rings.*''^  Thus  addressed  by 
the  king,  Utanka  went  back  to  the  queen  and  reported  to  her- 
the  words  of  her  lord.  Hearing  those  words,  the  queen  gave 
unto  Utanka  her  jewelled  ear-rings.*  Having  obtained  the 
ear-rings,  Utanka  came  back  to  the  king  and  said  unto  him, — 
'I  desire  to  hear,  0  monarch,  what  the  import  is  of  those  mys- 
terious words  which  thou  saidst  as  a  sign  to  thy  queen  !' — * 

"Saudasa  said, — 'Kshatriyas  are  seen  to  honour  the  Brah- 
manas  from  the  very  beginning  of  the  creation.  Towards  the 
Brahmanas,  however,  many  offences  arise  (on  the  part  of 
Kshatriyas).^  As  regards  myself,  I  am  always  bent  in  humility 
before  them.  I  am  overtaken  by  a  calamity  through  a  Brah- 
mana.  Possessed  of  Madayanti,  I  do  not  see  any  other  refuge.' 
Indeed,  0  foremost  of  all  persons  having  of  a  high  goal,  I  do 
not  behold  any  other  refuge  for  myself  in  the  matter  of  ap- 
proaching the  gates  of  Heaven  or  in  continuing  here,  0  best 
of  regenerate  ones  I''  It  is  impossible  for  a  king  that  is  hostile 
to  Brahmanas  to  continue  living  in  this  world  or  in  attaining 
to  happiness  in  the  next.^  Hence  have  I  given  thee  these  my 
jewelled  ear-rings  which  were  coveted  by  thee  If  Do  thou 
now  keep  the  compact  which  thou  hast  made  with  me  today  !'® 


*  These  words  of  the  king  are  intended  to  "be  reported  to  his  queen 
who  woiUd  understand  the  allusion.  The  sense  is  this  :  cursed  bv  Va- 
cishtha,  I  have  become  a  cannibal.  My  condition  is  intalerable.  By 
this  gift  of  the  ear-rinsfs  to  a  deserving  BrShmana,  much  merit  may 
arise.     That  merit  may  relieve  me. — T. 

t  This  also  is  an  allusion  to  the  dreadful  curse  of  Va^ishtha.  The 
king  refers  to  Madayanti  as  his  only  r<^fuge.  She  may  save  him  by  do- 
ing an  act  of  special  merit,  viz.,  giving  away  Ler  cofitly  ear-rings  to  a 
truly  deserving  BrShmaua, — T. 


152  MAHABTIAIlATAr  [AllUgita 

"Utanka  said, — '0  king,  I  shall  certainly  act  according  to 
my  promise.  I  shall  truly  come  back  and  place  myself  under 
thy  power.  There  is,  however,  a  question,  0  scorcher  of  foes, 
which  I  wish  to  ask  thee.'  "^*' 

"Saudasa  said, — 'Say,  0  learned  Brahmana,  what  is  in  thy 
mind.  I  shall  certainly  reply  unto  thy  words.  I  shall  dispel 
whatever  doubt  may  be  in  thy  mind.  I  have  no  hesitation  in 
this!'" 

"Utanka  said, — 'Those  who  are  skilled  in  the  rules  of  duty 
say  that  Brahmanas  are  of  restrained  speech.  One  who  be- 
haves wrongly  towards  friends  is  regarded  as  vile  as  a  thief *^* 
Thou,  again,  0  king,  hast  become  my  friend  today.  Do  thou 
then,  0  foremost  of  men,  give  me  such  counsel  as  is  approved 
by  the  wise.^^  As  regards  myself,  I  have  now  obtained  the 
fruition  of  my  wishes.  Thou,  again,  art  a  cannibal.  Is  it 
proper  for  me  to  come  back  to  thee  or  not  ?'^* 

"Saudasa  said, — 'If  it  is  proper  (for  me),  0  foremost  of 
superior  Brahmanas,  to  say  what  thou  askest,  I  should  then, 
O  best  of  regenerate  ones,  tell  thee  that  thou  shouldst  never 
come  back  to  me  !"  O  perpetuater  of  Bhrigu's  race,  by  act- 
ing even  thus,  thou  wilt  attain  to  what  is  beneficial  to  thee. 
If  thou  comest  back,  0  learned  Brahmana,  thou  wilt  surely 
meet  with  death  !'  "^« 

Vai^ampayana  continued, — "Thus  addressed  by  the  intelli- 
gent king  in  respect  of  what  was  beneficial  for  him,  Utanka 
took  leave  of  the  monarch  and  set  out  for  the  presence  of 
Ahalya."  Desirous  of  doing  what  was  agreeable  to  the  wife 
of  his  preeepfcor,  he  took  the  ear-rings  with  him  and  set  out 
with  great  speed  for  reaching  the  retreat  of  Gautama.^^  Pro- 
tecting them  even  in  the  manner  directed  by  Madayanti, — that 
is,  binding  then  within  the  folds  of  his  black  deer-skin, — he 
proceeded  on    his   way."     After   he    had   proceeded   for  some 

*  The  sense  is  this  :  .a  Brahmana  is  never  loose  of  tongue.  He  is 
trnthfiil.  Hence,  having  passpd  my  worrl  to  thee  about  my  return,  thou 
mayst  be  yure  that  I  would  keep  my  woi'd.  One,  again,  that  acts  im- 
properly towards  a  friend,  comes  to  be  regarded  as  a  thief.  By  this, 
Utanka  reminds  the  king  that  he  should  not  inflict  any  wrong  on  Lim 
by  carrying  out  bis  intention  of  eating  him  up. — T. 


Parva.]  acwamedha  parva.  15S 

distance,  he  became  afflicted  by  hunger.  He  there  beheld  a 
Vihva  tree  bent  down  with  the  weight  of  (ripe)  fruits.*  He 
climbed  that  tree.*"  Causing  his  deer-skin,  0  chastiser  of  foes, 
to  hang  on  a  branch,  that  foremost  of  regenerate  persons  then 
began  to  pluck  some  fruits.^^  While  he  was  employed  in 
plucking  those  fruits  with  eyes  directed  towards  them,  some 
of  them  fell,  0  king,  on  that  deer-skin^^  in  which  those  ear- 
rings had  been  carefully  tied  by  that  foremost  of  Brahmanas. 
With  the  strokes  of  the  fruits,  the  knot  became  untied.^* 
Suddenly  that  deer-skin,  with  the  ear-rings  in  it,  fell  down. 
When  the  knot  being  unfastened,  the  deer-skin  fell  down  on 
the  ground,  a  snake  who  was  there  beheld  those  jewelled  ear- 
rings.-* That  snake  belonged  to  the  race  of  Airavata.  With 
great  promptness  he  took  up  the  ear-rings  in  his  mouth  and 
then  entered  an  anthill.  Beholding  the  ear-rings  taken  away 
by  that  snake,^^"-®  Utanka,  filled  with  wrath  and  in  great 
anxiety  of  mind,  came  down  from  the  tree.  Taking  his  staff 
he  began  to  pierce  that  anthill."  That  best  of  Brahmanas, 
burning  with  wrath  and  the  desire  for  revenge,  ceaselessly  em- 
ployed himself  for  five  and  thirty  days  in  that  task."^  The 
goddess  Earth,  unable  to  bear  the  force  of  Utanka's  walkinty 
staff  and  with  body  torn  therewith,  became  exceedingly  anxi- 
ous.-^ Unto  that  regenerate  Rishi  then,  who  continued  to 
dig  the  Earth  from  desire  of  making  a  path  to  the  nether  re- 
gions inhabited  by  the  Nagas,^®  the  chief  of  the  celestials, 
armed  with  the  thunder,  came  there,  on  his  car  drawn  by  green 
horses.  Endued  with  great  energy,  he  beheld  that  foremost  of 
Brahmanas,  as  he  sat  there  engaged  in  his  task.'  "^^ 

Vai9ampayana  continued, — "Assuming  the  garb  of  a  Brah- 
mana  afflicted  with  the  sorrow  of  Utanka,  the  chief  of  the 
celestials  addressed  him,  saying, — 'This  (purpose  of  thine)  ia 
incapable  of  being  achieved.^^  The  regions  of  the  Nagas  are 
thousands  of  Yojanas  removed  from  this  place.  I  think  that 
thy  purpose  is  not  capable  of  being  achieved  with  thy  walk- 
ing staff.' ^* 

"Utanka  said, — 'If,  O  Brahmana,  the  ear-rings  be   not   re- 

■     ■  ■'  ■  ■  -— — — — — ■ — - — — ■-— .- ,       _  -  I  ■*- 

*  Vilwa  is  the  ^'gle  marmaloi, — T. 
[     20     ] 


154  MIHABHARATA.  [Aniigit(i 

covered  by  me  from  the  regions  of  the  Nagas,  I  shall  cast  oflf 
my  life-breaths  before  thy  eyes,  O  foremost  of  regenerate  per- 
sons !'  "»* 

Vai(;ampayana  said, — "  When  the  thunder-armed  Indra 
failed  to  divert  Utanka  from  his  purpose,  he  united  the  latter'a 
walking  staff  with  the  force  of  thunder.'^  Then,  0  Janame- 
jaya,  the  Earth,  opening  with  those  strokes  having  the  force 
of  thunder,  yielded  a  way  to  the  (nether)  regions  inhabited  by 
the  Nagas.'*  By  that  path  Utanka  entered  the  world  of 
Nagas.  He  saw  that  that  region  lay  extended  thousands  of 
Yojanas  on  all  sides."  Indeed,  0  blessed  one,  it  was  equipt 
with  many  walls  made  of  pure  gold  and  decked  with  jewels 
and  gems.^^  There  were  many  fine  tanks  of  water  furnished 
with  flights  of  stair-cases  made  of  pure  crystal,  and  many 
rivers  of  clear  and  transparent  water.  He  saw  also  many  trees 
with  diverse  species  of  birds  perching  on  them.'*  That  perpe- 
tuater  of  Bhrigu's  race  beheld  the  gate  of  that  region  which 
was  full  five  Yojanas  high  and  a  hundred  Yojanas  in  width.** 
Beholding  the  region  of  the  Nagas,  Utanka  became  very 
cheerless.  Indeed,  he  despaired  of  getting  back  the  ear-rings." 
Then  there  appeared  unto  hira  a  black  steed  with  a  white  tail. 
His  face  and  eyes  were  of  a  coppery  hue,  0  thou  of  Kuru's 
race,  and  he  seemed  to  blaze  forth  with  energy."  Addressing 
Utanka,  he  said, — 'Do  thou  blow  into  the  Apana  duct  of  my 
body.  Thou  wilt  then,  0  learned  Brahman  a,  get  back  thy 
«ar-rings  which  have  been  taken  away  by  a  descendant  of 
Airavata's  race  !*'  Do  not  loathe  to  do  my  bidding,  0  son  ! 
Thou  didst  it  often  at  the  retreat  of  Gautama  in  former  days  !'** 

"Utanka  said,— 'How  did  I  know  thoe  in  the  retreat  of 
my  preceptor  ?  Indeed,  I  wish  to  hear  how  I  did  in  those 
days  what  thou  biddest  me  do  now  !'*^ 

"The  steed  said, — 'Know,  0  learned  Brfihmana,  that  I  am 
the  preceptor  of  thy  preceptor,  for  I  am  the  blazing  Jdtavedas 
(deity  of  fire)  !  By  thee  I  was  often  worshipped  for  the  sake 
of  thy  preceptor,*"  0  child  of  Bhrigu's  race,  duly  and  with  a 
pure  heart  and  body.  For  that  reason  I  shall  accomplish  what 
is  for  thy  good.  Do  my  bidding  without  delay .'*^  Thus  ad- 
dressed by  the  deity  of  fire,  Utanka  did   as  he   was  directai. 


Parva.]  ACtriUEDHi  pabta^  15$ 

The  deity  then,  gratified  with  him,  blazed  up  for  consuming 
everything.**    From   the  pores   of  his  body,  O   Bharata,    in 
consequence  of  his  very  nature,  a  thick  smoke  issued  threaten- 
ing terrors  to  the  world  of  Nagas.*'     With   that   mighty   and 
wide-spreading  smoke,  0    Bharata,  everything   became   envo- 
loped  in  gloom,  so  that  nothing,  0  king,  could   any  longer  be 
seen  in  the  world  of  the  Nagas.^°     Cries  of  woe   were  heard 
throughout   the    mansions   of  the   Airavatas,   uttered   by   the 
Nagas  headed   by   Vasuki,  0   Janamejaya  !^*     Enveloped  by 
that  smoke,  the  palaces  could  no   longer  be   seen,  0   Bharata, 
These   resembled   woods  and   hills   overwhelmed   by  a   thick 
frost/*     With  eyes  that  were  red  inconsequence  of  that  smoke, 
and  afflicted  by    the   energy   of  the  deity   of  fire,  the  Nagas 
came  out  of  their  mansions  to  the  high-souled  son  of  Bhrigu's 
race  for  ascertaining  what   was  the    matter.'*    Having  heard 
what  the  matter  was  from  that  ascetic  of  immeasurable  energy^ 
all  the  Nagas,  with  fear  depicted   on    their  eyes,  offered   him 
their  worship  according  to  due  forms.®*     Indeed,  all  the  Naga» 
placing  the  old  and  the  youDg  ones  before   them,  bowed  unto- 
him  with  their  heads  and  joining  their  hands  addressed   him, 
saying, — 'Be  gratified  with  us,  0  holy   one  !'^*     Having  grati- 
fied that  Brahmana  and  offered   him   water  to   wash   his   feet 
and   the   ingredients   of  the  Arghya  (for  honouring  him),  the 
Nagas  gave  him  those  celestial   and   highly-adored   earrings.^* 
Thus  honored  by   them,  Utanka  of  great   prowess,  circumam- 
bulating the  deity  of  fire,  started   for   the  retreat   of  his  pre- 
ceptor.^^     Indeed,    repairing   quickly   to   Gautama's   asylum, 
0   king,  he   presented   those   ear-rings  unto  the   wife   of  his- 
preceptor,  0  sinless  one.®^     That  best  of  Brahmanas  also   told 
his  preceptor  everything  about  Vasuki   and   the   other  Nagas 
that  had  occurred.*'     It   was   even   thus,  0  Janamejaya,  that 
the  high-souled   Utanka,  having  wandered  through   the  three 
worlds,   fetched  those  jewelled   ear-rings   (for  hia   preceptor's 
wife).*®     Of  such  prowess,  O  chief  of  Bharata's   race,  was  the 
ascetic  Utanka,     So  austere  were  the  penances  with  which  he 
was  endued.    I  have  thus  told  thee  what  thou   hadst  asked 
me."«» 


[AnugitS 


Section  LIX. 


Janamejaya  said, — 'After  having  conferred  that  boon  on 
IJtanka,  O  foremost  of  regenerate  persons,  what  did  th» 
mighty-armed  Govinda  of  great  celebrity  next  do  ?"^ 

Vaicampayana  said, — "Having  granted  that  boon  to  Utanka 
Govinda,  accompanied  by  Satyaki,  proceeded   to   Dwaraka   on 
his  car  drawn  by  his  large   steeds   endued    with   great   speed.* 
Passing  many  lakes  and    rivers   and    forests   and   hills,  he   at 
last  came  upon  the  delightful  city    of  Dwaravati.'     It  was   at 
the  time,  O  king,  when  the   festival    of  Raivataka  had  begun, 
that  he  of  eyes  like  lotus-petals  arrived    with    Satyaki   as  hia 
companion.*     Adorned  with  many  beautiful  things  and  covered 
with  diverse  Koshas  made  of  jewels  and    gems,  the   Raivataka 
hill  shone,  0  king,  with  great   splendour.^     That   high    moun- 
tain, decked  with  excellent  garlands  of  gold  and   gay   festoons 
of  flowers,  with  many  large  trees  that  looked   like   the    Kalpa 
trees  of  Indra's  garden,*  and  with  many  golden  poles  on    which 
were  lighted  lamps,  shone  in  beauty  through   day   and    night. 
By  the  caves  and  fountains  the  light  was  so  great  that  it  seem- 
ed to  be  broad  dayj     On  all  sides   beautiful  flags  waved  on  the 
air  with  little  bells  that  jingled  continuously.     The   entire  hill 
resounded    with    the    melodious   songs   of    men    and   women.* 
Raivataka  presented  a  most  charming  prospect  like  Meru  with 
all  his  jewels  and  gems.     Men  and   women,  excited   and   filled 
with  delight,   O    Bharata,^  sang   aloud.     The   swell   of  music 
that  thus  rose  from  that  foremost  of  mountains  seemed  to  touch 
the  very  heavens.     Everywhere  were    heard   spouts   and    loud 
whoops  of  men  Avho  were  in  all    stages   of  excitement.'®     The 
cackle  of  thousands  of  voices  made   that    mountain    delightful 
and  charming.     It  was  adorned  with    many   shops   and   stalls 
filled  with  diverse  viands  and  enjoyable  articles."     There  were 
heaps  of  cloths  and    garlands,  and   the    music    of  Vinds   and 
flutes  and   Mridangas   was    heard    everywhere.     Food    mixed 
with  wines  of  diverse  kinds  Avas  stored  here  and  there.'^     Gifts 
were  being  ceaselessly  made  to  those    that    were    distressed,  or 
blind,  or  helpless.     In  consequence  of  all   this,  the    festival   of 
that  mountain  became  highly  auspicious."     There  were  many 


Parva.]  acwamedha  Pakva.  157 

Sacred  abodes  built  on  the  breast  of  that  mountain,  0  hero, 
within  which  resided  man}^  men  of  righteous  deeds.  Even 
thus  did  the  heroes  of  Vrishni's  race  sport  in  that  festival  of 
Raivataka.^*  Equipt  with  those  mansions,  that  mountain 
shone  like  a  second  Heaven.  At  the  arrival  of  Krishna,  O 
chief  of  Bharata's  race,^^  that  prince  of  mountains  resembled 
the  blessed  abode  of  Indra  himself.  Worshipped  (by  his  rela- 
tives), Krishna  then  entered  a  beautiful  mansion.  Satyaki 
also  went  to  his  own  quarters  with  a  delighted  soul.  Govinda 
entered  his  residence  after  a  long  ab^ence,""^^  having  accom- 
plished feats  of  great  difficulty  like  Vasava  amid  the  Danava 
host.  The  heroes  of  the  Bhoja,  Vrishni,  and  Andhaka  races, 
all  came  forward  to  receive  that  high-souled  one  like  the  dei- 
ties advancing  to  receive  him  of  a  hundred  sacrifices."  En- 
dued with  great  intelligence,  he  honored  them  in  return  and 
enquired  after  their  welfare.  With  a  gratified  heart  he  then 
saluted  his  father  and  mother.^®  The  mighty-armed  hero  was 
embraced  by  both  of  them  and  comforted  too  (by  numerous 
evidences  of  afifection).  He  then  took  his  seat  with  all  the 
Vrishnis  sitting  around  him.^**  Having  washed  his  feet  and 
dispelled  his  fatigue,  Krishna  of  mighty  energy,  as  he  sat 
there,  then  recounted  the  chief  incidents  of  the  great  battle 
in  answer  to  the  questions  put  to  him  by  his  sire."** 


Section  LX. 

"Vasudeva  said, — 'O  thou  of  Vrishni's  race,  I  have  repeat- 
edly heard  men  speaking  of  the  wonderful  battle  (between  the 
Kurus  and  the  Pandavas).^  Thou,  however,  0  mighty-armed 
one,  hast  witnessed  it  with  thy  own  eyes.  Do  thou,  therefore, 
0  sinless  one,  describe  the  battle  in  detail.''  Indeed,  tell  me 
how  that  battle  took  place  between  the  high-souled  Pandavas 
(on  the  one  side)  and  Bhishma  and  Kama  and  Kripa  and 
Drona  and  Calya  and  others  (on  the  other  side),'  between,  in 
fact,  numerous  other  Kshatriyas  well-skilled  in  arms,  differing 
from  one  another  in  mien  and  attire,  and  hailing  from  diverse 
realms.'  "* 

Vai^ampayana  continued,— "Thua  addressed  by  his  sire,  ha 


159  MAUABHAKAT4.  [Afiugiti 

of  eye3  like  lotus-petals  narrated,  in  the  presence  of  his  mother 
also,  how  the  Kaurava  heroes  had  been  slain  in  battle.' 

"Vasudeva  said, — 'The  feats  were  highly  wonderful  that 
were  achieved  by  those  high-souled  Kshatriyas.  In  conse- 
quence of  their  large  number,  they  are  incapable  of  being 
enumerated  in  even  hundreds  of  years.*  I  shall,  however,  . 
mention  only  the  foremost  of  them.  Do  thou  listen,  there- 
fore, to  me  as  I  mention  in  brief  those  feats  achieved  by 
the  kings  of  Earth,  0  thou  of  godlike  splendour  !^  Bhish- 
ma  of  Kuru's  race  became  the  generalissimo,  having  eleven 
divisions  of  the  Kaurava  princes  under  his  command,  like 
Vasava  of  the  celestial  forces.*'  Cikhandin  of  great  intelli- 
gence, protected  by  the  blessed  Arjuna,  became  the  leader  of 
the  seven  divisions  of  the  sons  of  Pandu.'  The  battle  between 
the  Kurus  and  the  Pandavas  (under  these  leaders)  raged  for 
ten  days.  It  was  so  fierce  as  to  make  one's  hair  stand  on  its 
cnd.^*  Then  Cikhandin,  in  great  battle,  aided  by  the  wielder 
of  Gandiva,  slew,  with  innumerable  arrows,  the  son  of  Ganga 
fighting  bravely."  Lying  on  a  bed  of  arrows,  Bhishma  waited 
like  an  ascetic  till  the  sun  leaving  his  southward  path  entered 
on  his  northerly  course  when  that  hero  gave  up  his  life- 
breaths.**  Then  Drona,  that  foremost  of  all  persons  conver- 
sant with  arms,  that  greatest  of  men  under  Duryodhana,  like 
Kavya  himself  of  the  lord  of  the  Daityas,  became  gene- 
ralissimo.-f-*'  That  foremost  of  regenerate  persons,  ever  boast- 
ing of  his  prowess  in  battle,  was  supported  by  the  remnant 
of  the  Kaurava  force  consisting  then  of  nine  Akshauhinis,  and 
protected  by  Kripa  and  Vrisha  and  others."  Dbrishtadyumna 
conversant  with  many  mighty  weapons,  and  possessed  of  great 
intelligence,  became  the  leader  of  the  Pandavas.  lie  was 
protected  by  Bhima  like  Varuna  protected  by  Mitra."  That 
high-souled  hero,  always  desirous  of  measuring  his  strength 
with  Drona,  supported  by  the  (remnant  of  the)  Pandavas 
army,  and  recollecting  the  wrongs  inflicted    (by  Drona)    on  hi 


*  'Chamu'  here  is  used  in  a  general  sense,  vis.,  a  division.  Of  course, 
it  stands  for  an  Akshauhini. — T. 

t  'Kavi'  or  'KSvya'  is  another  name  of  Cukra,  the  preceptor  of  tke 
Daityas.— T. 


Parva.]  acwamedha  pakva.  159 

sire  (Drupada,  the  king  of  the  Panchalas),  achieved  great  feats 
in  battle."     In  that  encounter  between  Drona  and  the    son  of 
Prishata,  the  kings  assembled  from  diverse   realms  were  nearly 
€xterminated."     That  furious  battle  lasted   for   five  days.     At 
the   conclusion    of  that   period,  Drona,    exhausted,  succumbed 
to  Dhrishtadyutuna."     After    that,  Kama    became  the   gene- 
ralissimo of  Duryodhana's  forces.     He  was  supported  in  battle 
by  the  remnant   of  the    Kaurava    host    which   numbered   five 
Akshaubinis.^'     Of  the  sons  of  Pandu   there    were    then  three 
Akshauhinis.     After   the  slaughter  of  innumerable  heroes,  pro- 
tected  by  Arjuna,    they   came    to  battle,***     The   Suta's  son 
Kama,  though  a  fierce  warrior,  encountering   Partha,  came  to 
his  end  on  the  second  day,  like  an  insect    encountering  a  blaz- 
ing fire.'*^     After  the  fall  of  Kama,  the    Kauravas  became  dis' 
pirited  and   lost    all    energy.     Numbering   three   Akshauhinis, 
they  gathered  round  the  ruler   of  the    Madras."^     Having   lost 
many  car-warriors  and  elephants   and  horsemen,  the   remnant 
of  the  Pandava  army,  numbering   one    Akshauhini  and   pene- 
trated   with    cheerlessness,    supported    Yndhishthira    (as  their 
leader)."     The  Kuru  king   Yudhishthira,  in    the   battle   that 
ensued,  achieved  the  most  difficult  feats  and   slew,  before   half 
the  day  was  over,  the  king  of  the    Madras.^*     After    tlie  fall  of 
Calya,  the  high-souled  Sahadeva  of  immeasurable  prowess  slew 
Cakuni  the  man  who  had  brought   about  the  quarrel   (between 
the  Pandavas  and    the    Kurus).-*     After   the    fall    of  Cukuni, 
the  royal  son    of  Dhritarashtra,  whose    army    had    sutJered    an 
extensive  carnage  and  who  on   that   account    had    become    ex- 
ceedingly cheerless,  fled  from  the  field,   armed  with  his  mace.-' 
Then  Bhimasena  of  great  prowess,  filled    with    wrath,  pursued 
him  and  discovered  him    within  the  waters  of  the  Dwaipayana 
Jake.*^     With  the  remnant    of  their  army,  the    Pandavas   sur- 
rounded the  lake  and,  filled  with  joy,  encountered  Duryodhana 
concealed  within  the  waters.^®     Their    wordy   shafts,  penetrat- 
ing   through  the  waters,  pierced  Duryodhana.     Rising  up  from 
the   lake,  the    latter   approached    the    Pandavas,   armed    Avith 
his  mace,  desirous  of  battle."'     Then,  in  the  great   battle  that 
ensued,  the  royal  son  of  Dhritarashtra  was  slain  by  Bhimasena 
■jvhtO  put   forth   his   great   prowess,  in    the   presence    of  m&iiy 


160  m^habhaRita.  [Amigitil 

kings,'"  After  this  the  remnant  of  th^  PSndava  army,  as  ib 
slept  in  the  camp,  was  slaughtered  at  night  time  by  Drona's 
son  who  was  unable  to  put  up  with  the  slaughter  of  his  father 
(at  the  hands  of  Dhrishtadyumna).^^  Their  sons  slain,  their 
forces  slain,  their  friends  slr»in,  only  the  five  sons  of  Pandu 
are  alive  with  myself  and  Yuyudhana.'"  With  Kripa  and 
the  Bhoja  priiice  Kritavarman,  the  son  of  Drona  represents 
the  unslain  remnant  of  the  Kaurava  army.  Dhritarashtra's 
son  Yuyutsu  also  h.T.s  escaped  slaughter  in  consequence  of  hia 
having  adopted  the  side  of  the  Pandavas.^^  Upon  the  slaught- 
er of  the  Kaurava  king  (Suyodhana)  with  all  his  followers 
and  allie-j,  Vidura  and  Sanjaya  have  come  to  the  presence  of 
king  Yudhishthira  the  just."*  Even  thus  did  that  battle 
03cur,  0  lord,  for  eight  and  ten  days.  Many  kings  of  Earth, 
slain  therein,  have  ascended  to  Heaven.'  "^' 

Vaifjampayana  continud, — '"The  Vrishnis,  as  they  heard, 
O  king,  that  dreadful  account,  became  filled  with  grief  and 
sorrow  and  pain."^* 


Seciion  LXI. 

Vai9ampayana  said, — "After  the  high  souled  Vfisudeva  of 
great  prowess  had  finished  his  narration  of  the  great  battle  of 
the  Bharatas  before  his  sire,  it  was  plain  that  that  hero  had 
passed  over  the  slaughter  of  Abhimanyu.  The  motive  of  the 
high-souled  one  was  that  his  sire  might  not  hear  what  was 
highly  unpleasant  to  him.^"-  Indeed,  the  intelligent  Krishna 
did  not  wish  that  his  sire  Vasudeva  should,  on  hearing  the 
dreadful  intelligence  of  the  death  of  his  daughter's  son,  be 
aftiicted  with  sorrow  and  grief  ^  (His  sister)  Subhadrfi,  noticing 
that  the  slaughter  of  her  sun  had  not  been  mentioned,  address- 
ed her  brother,  saying. — Do  thoii  narrate  the  death  of  my  .son,. 
O  Krishna  ! — and  fell  down  on  the  earth  (in  a  swoon).'*  Vasu- 
deva beheld  his  daugliter  fallen  on  the  ground.  As  soon  as  he 
saw  this,  he  also  fell  down,  deprived  of  his  senses  by  grief.* 
(Regaining  his  senses)  Vasudeva,  atilicted  with  grief  at  the 
death  of  his  daugiiter's  son,  0  king,  addre.ssed  Krishna,  say- 
ing,**— 0  lotus  eyed  one.  thou  art    faiued    ou    Earth   for   being 


Parvc^.]  ACWAMEDliA  PARVA.  161 

truthful  in  speech.     Why,  however,  0  slayer  of  foes,  dost  thou 
not  tell  me  today  of  the  death  of  my  daughter's  son  V     0  puis- 
sant one,  tell  me  in  detail  of  the  slaughter  of  thy  sister's  son  ! 
Possessed  of  eves  resembling   thine,  alas,  how  was   he   slain  in 
battle  by  foes  ?^     Since  my   heart   does   not    from    grief  break 
into  a  hundred   pieces,  it  seems,  O  thou   of  the   Vrishni   race, 
that  it  does  not  die  with  men  when  its  hour  does   not   come  !^ 
Oh,  at  the  time  of  his  fall,  what  words  did  he  utter,  apostrophis- 
ing his  mother  ?     0  lotus-eyed  one,  what   did   that   darling  of 
mine,  possessed  of  restless  eyes,  say  unto  m.e  ?^°     I  hope  he  has 
not  been  slain  by  foe?  while    retreating   from    battle    with    his 
back  towards  them  ?     I    hope,  0    Govinda,  that    his   face   did 
not  become  cheerless  while   fighting  ?"     He   was   possessed,  O 
Krishna,    of  mighty    energy.     From   a   spirit   of    boyishness, 
that  puissant  hero,  boasting  (of  his  prowess)    in    my   presence, 
used  to  speak  of  his  skill  (in  battle). ^^     I  hope   that   boy   does 
not  lie  on  the  field,  slain  deceitfully  by   Drona  and  Kama  and 
Kripa  and  others  ?     Do  thou  tell  me  this  !^^     That    son  of  my 
daughter  always  used  to  challenge   Bhishma  and  that   foremost 
of  all    mighty    warriors,  viz.,  Kama,  in  battle  !'^*     Unto   his 
sire  who,  from  excess  of  grief,  indulged  in    such   lamentations, 
Govinda,  more  afflicted  than    he,  answered  in  these  words,^^ — 
'His  face  did  not  become  cheerless   as  he  fought  in   the   van    of 
battle.     Fierce  though  that  battle    was,  he   did    not   turn    his 
back   upon    it.^^      Having    slain    hundreds   and    thousands   of 
kings  of  Earth,  he  was  brought  to  grief  by  Drona   and    Kama 
and  at  last  succumbed  to  the   son    of  Dus^asana.-^'^     If,  0  lord, 
he  had  been    encountered,  one   to    one,  without   intermission, 
he  was  incapable  of  being  slain  in  battle  by   even    the   wielder 
of  the  thunder-bolt.^^     When  his  sire  Arjuna    was   withdrawn 
from  the  main  body  by  the    Samsaptakas   (who  challenged   to 
fight  him  separately),  Abhimanyu  was  surrounded  by   the   en- 
raged Kaurava  heroes  headed  by  Drona   in    battle.^^     Then,  0 
sire,  after  he  had  slaughtered  a  very    large   number   of  foes   in 
battle,  thy  daughter's  son    at   last   succumbed    to   the   son   of 
Dus^asana.^"     Without  doubt,  he  has  gone  to   Heaven  !     Kill 
this  grief  of  thine,  0  thou    of  great   intelligence  !     They   that 
are  of  cleansed  understandings  never  languish  when  they  meet 
[     21     ] 


162  mahabiiahata;  [Anugiia 

with  any  calamity.-*     He   by   whom   Droiia   and    Kama   and 
others  were   checked    in   battle, — heroes   that    were   equal   to 
Indra  himself  in  might — why  would  not   he   ascend   to   Hea- 
ven ?^^     O  irresistible    one,  do    thou    kill    this   grief  of  thine  ! 
Do  not  suffer  thyself  to  be  swayed  by    wrath.     That  conqueror 
of  hostile  cities  has  attained  to  that  sanctified  goal    which   de- 
pends upon  death  at  the  edge   of  weapons.^^     After  the  fall   of 
that  hero,  this   my    sister    Subhadra,  stricken   with   grief,  in- 
dulged  in    loud    lamentations,  when    she   saw   Kunti,  like   a 
female  as  prey.-*     When  she  met  Draupadi,  she   asked   her  in 
grief, — 0  reverend  lady,  where  are  all  our   sons  ?     I   desire   to 
behold  them  !-^ — Hearing    her   lamentations,  all   the    Kaurava 
ladies  embraced  her  and    wept   sitting  around    her.^^     Behold- 
ing  (her  daughter-in-law)   Uttara,  she    said, — 0   blessed   girl, 
where  has  thy  husband  gone  ?     When  he  comes  back,  do  thou, 
without  losing  a  moment,  apprise  me  of  it  !-^    Alas,  0  daughter 
of   Virata,    as    soon    he    heard    my    voice,    he   used   to   come 
out  of  his  chamber  without  the  loss   of  a    moment.     Why  does 
not  thy  husband  come  out   today  ?2«     Alas,  0  Abhiraanyu,  thy 
maternal    uncles — mighty    car-warriors — are    all    hale  !     They 
used  to  bless  thee  when  they  saw  thee  come  here  prepared  to  go 
out  for  battle  !^^     Do  thou  tell  me  the  incidents  of  battle  today 
as  before,  O  chastiser  of  foes  !     Oh,  why  dost  thou  not   answer 
me  today— me  who  am  weeping  so  bitterly  ?3^— Hearing   these 
lamentations   of  this   daughter   of    the   Vrishni   race,  Pritha, 
deeply  afflicted  with  grief,  addressed  her   and   slowly    said,^*— 
O  Subhadra,  though  protected   by  Vasudeva  and  Satyaki   and 
by  his  own  sire,  thy  youthful   son   has    yet    been   slain.     That 
slaughter  is  due   to   the  influence    of  Time  !'''-     O  daughter   of 
Yadu's  race,  mortal  thy  son  was  !     Do  not  grieve  !    Irresistible 
in  battle,  thy  son  has,  without  doubt,  attained  to   the  highest 
goal  '.^^     Thou  art  born  in  a  high  race   of  high-souled  Kshatri- 
yas  !     Do  not  grieve,  O  thou  of  restless  glances,  0  girl  of  eyes 
like  lotus-petals  !^*     Do  thou  cast  thy  eyes  on    Uttara   who   is 
quick  with  child  !     O  blessed    lady,  do   not    yield   to   sorrow  ! 
This  auspicious  girl  will  soon  bring  forth  a  son  to  that  hero  !^^— 
Having    comforted    her  in    this   way,  Kunti,  conversant   with 
every  duty,  0  perpetuater  of  Yadu's  race,  casting  off  her  grief, 


Parva.]  acwamedha  parva.'  163 

O  irresistible  one,  made  arrangements  for  Abhimanyu's  ob- 
sequial rites,  with  the  acquiescence  of  king  Yudhishthira 
and  Bhima,  and  the  twins  (viz.,  Nakula  and  Sahadeva)  who 
in  prowess  resembled  Yama  himself  She  also  made  many 
presents  unto  the  Brahmanas,^®"^^  and  bestowed  upon  them> 
many  kine,  O  perpetuater  of  Yadu's  race.  Then  the  Vrishni 
dame  (Kunti),  comforted  a  little,  addressed  the  daughter  of 
Virata,  saying,^** — 0  faultless  daughter  of  Virata,  thou  shouldst 
not  indulge  in  grief  !  For  the  sake  of  thy  husband,  0  thou  of 
rotund  hips,  protect  the  child  in  thy  womb  !^^ — Having  said 
these  words,  O  thou  of  great  splendour,  Kunti  ceased.  With 
her  permission  I  have  brought  Subhadra  here.*"  It  was  even 
thus,  0  giver  of  honours,  that  thy  daughter's  son  met  with 
his  death.  Cast  off  thy  burning  grief,  O  irresistible  one  !  In- 
deed, do  not  set  thy  heart  on  sorrow  !'  "*^ 


Section  LXII. 

Vaigampayana  said, — "Having  heard  these  words  of  his  son- 
Vasudeva,  that  descendant  of  Cura,  of  righteous  soul,  casting 
off  his  grief,  made  excellent  obsequial  offerings  (unto  Abhi- 
manyu).^  Vasudeva  also  performed  those  rites  for  the  accension 
(to  Heaven)  of  his  high-souled  nephew,  that  hero  who  was  ever 
the  darling  of  his  sire  (Vasudeva)."  He  ^uly  fed  six  millions  of 
Brahmanas,  endued  with  great  energy,  with  edibles  possessed 
of  every  recommendation.^  Presenting  many  clothes  unto 
them,  Krishna  gratified  the  thirst  for  wealth  of  those  Brah- 
manas. Wonderful  were  the  heaps  of  gold,  the  number  of 
kine  and  of  beds  and  cloths,  that  were  then  given  away.  The 
Brahmanas  loudly  declared, — 'Let  (Krishna's  wealth)  in- 
crease !'*"^  Then  Vasudeva  of  Dagarha's  race,  and  Valadeva, 
and  Satyaki,  and  Satyaka,  each  performed  the  obsequial  rites 
of  Abhimanyu.®  Exceedingly  afflicted  with  grief,  they  failed 
to  attain  comfort.  The  same  was  the  case  with  the  sons  of 
Pandu  in  the  city  called  after  the  elephant.^  Deprived  of 
Abhimanju,  they  failed  to  obtain  peace  of  mind.  The  daughter 
of  Virata,  O  monarch,  for  many  days,®  totally  abstained  from 
all  food,  exceedingly  afflicted  by  grief  on  account  of  the  death 


164  MAHABHARATA.  [Anugita 

of  her  husband.  At  this  all  her  relatives  became  plunged 
into  excess  of  grief.  They  all  feared  that  the  embroy  in  her 
womb  might  be  destroyed.^  Then  Vyasa,  ascertaining  the 
state  of  things  by  his  spiritual  vision,  came  there.  The  highly 
intelligent  Rishi,  endued  with  great  energy,  arrived  (at  the 
palace),  addressed  Pritha  of  large  eyes,^"  as  also  Uttara  her- 
self, saying, — 'Let  this  grief  be  abandoned  !  0  famous  lady, 
a  son  endued  with  mighty  energy  will  be  born  to  thee,^^ 
through  the  puissance  of  Vasudeva  and  at  my  word.  That 
son  will  rule  the  Earth  after  the  Pandavas  (have  departed 
from  it).'^^  Beholding  Dhananjaya,  he  said  unto  him,  in  the 
hearing  of  king  Yudhishthira  the  just,  and  gladdening  him 
with  his  words,  0  Bharata,^^ — 'Thy  grandson,  0  highly  blessed 
one,  will  become  a  high-souled  prince  !  He  will  righteously 
rule  the  whole  Earth  to  the  verge  of  the  sea.^*  Therefore,  O 
foremost  one  of  Kuru's  race,  cast  off  this  grief,  0  mower  of 
foes  !  Do  not  doubt  this  !  This  will  truly  happen  P^  That 
which  was  uttered  by  the  Vrishni  hero  on  a  former  occasion, 
will,  without  doubt,  happen  !  Do  not  think  otherwise  !^®  As 
regards  Abhimanyu,  he  has  gone  to  the  regions  of  the  deities, 
conquered  by  him  with  his  own  acts.  That  hero  should  not 
be  grieved  for  by  thee  or,  indeed,  by  the  other  Kurus  !'^^ — 
Thus  addressed  by  his  grandsire,  Dhananjaya  of  righteous 
soul,  0  king,  cast  off  his  grief  and  even  became  cheerful.^' 
Thy  sire,  O  prince,  that  art  conversant  with  all  duties,  began 
to  grow  in  that  womb,  0  thou  of  great  intelligence,  like  the 
Moon  in  the  lighted  fortnight.^®  Then  Vyasa  urged  the  royal 
son  of  Dharma  for  performing  the  horse-sacrifice.  Having  said 
so,  he  made  himself  invisible  there  and  then.^°  The  intelli- 
gent king  Yudhishthira  the  just,  hearing  the  words  of  Vyasa, 
set  his  mind  on  the  journey  for  bringing  wealth  (for  the 
sacrifice).'  "^^ 


Section  LXIII. 

Janamejaya  said,— "Having  heard  these  word?,  0  regene- 
rate one,  that  were  spoken  by  the  high-souled  Vyasa  in  res- 
pect of  the  horse-sacrifice,  what  steps  were  taken  by    Yudhisb- 


Parva.]  acwamedha  parva.  165 

thira  ?^  Do  thou  tell  me,  0  foremost  of  re^jenerate  ones,  how 
the  king  succeeded  in  obtaining  the  wealth  which  Marutta 
had  buried  in  the  Earth  !"^ 

Vaigampayana   said,— "Having    heard   the    words   of    the 
Island-born  ascetic,  king  Yudhishthira    the  just  summoned  all 
his  brothers,  viz.,  Arjuna  and    Bhim.asena  and    the    twin    sons 
of  Madri,  in  proper  time  and  then  said  unto  them   (the  follow- 
ing words),-' — 'Ye  heroes,  you  have  heard  the  words    which  the 
highly  intelligent  and  high-souled    Krishna   has  said   from  his 
friendship  for  and  the  desire    of  doing   good    to   the    Kurus  !* 
Verily,  you  have  heard  those  words  that  have  been  uttered   by 
that  ascetic    of  abundant  penances,  that   great   sage   desirous 
of  bestowing  prosperity    on    his    friends,*"^   that   preceptor    of 
righteous    behaviour,    viz.,    Vyasa    of  wonderful    feats  !      You 
have  heard  what  Bhishma   also   said,  and   what   Govinda   too 
of  great  intelligence  has  uttered.^     Remembering  those   words, 
ve  sons  of  P?.ndu,  I  desire  to  obey    them    duly  !     By   obeying 
those  words  of  theirs  great   blessedness    will   attach   to   all   of 
you  '/     Those  words  spoken  by    those  utterers   of  Brahma   are 
certain  (if  obeyed)  to  bring  in   their  train  considerable  benefit. 
Ye  perpetuaters  of  Kuru's  race,   the  Earth  has  become  divested 
of  her    wealth.^     Ye   kings,  Vyasa,  therefore,  informed   us   of 
the  wealth  (that   lies  buried   in   the   Earth)    of  Marutta.     If 
you  think  that  wealth  abundant    or   sufficient,^  how    shall   we 
bring  it  (to  our  capital)  ?     What,  O    Bhima,  dost   thou   think 
as  regards  this  V     When    the   king,  0  perpetuater  of  Kuru's 
race,  said   these    words,^°  Bhimasena,  joining   his   hands,  said 
these  words  in  reply, — 'The    words   thou   hast   said,  0  thou    of 
mighty-arms,"  on  the  subject  of  bringing  the  wealth  indicated 
by   Vyasa,    are   approved   by    me !      If,  O   puissant   one,  we 
succeed    in   getting   the    wealth   kept     there   by   the   son    of 
Avikshita,^^  then  this  sacrifice,  0    king,  purposed   by   us   will 
be  easily  accomplished  !     Even  this  is  what  I  think.     We  shall, 
therefore,    bowing   our   heads  unto   the   high-souled    Giri^a,^* 
and  offering   due   worship  unto  that  deity,  bring  that   wealth. 

■*  -  -  ■  . 

*  «Kvislma'  implies   Vyasa  here.     The   great   Rishi   was   called   'the 
Island-bovn  Krishna.' — T. 


166  MAHABHA-RiTA  [Anugitci 

Blessed  be  thou.  Gratifying  that  god  of  gods,  as  also  his 
companions  and  followers,  in  words,  thought,  and  deed,  we 
shall,  without  doubt,  obtain  that  wealth.  Those  Kinnaras  of 
fierce  mien  who  are  protecting  that  treasure^*"^^  will  certainly 
yield  to  us  if  the  great  deity  having  the  bull  for  his  sign 
becomes  gratified  with  us  !' — Hearing  these  words  uttered  by 
Bhima,  O  Bharata,^^  king  Yudhishthira  the  son  of  Dharma 
became  highly  pleased.  The  others,  headed  by  Arjuna,  at  the 
same  time,  said, — 'So  be  it.'^^  The  Pandavas  then,  having 
resolved  to  bring  that  wealth,  ordered  their  forces  to  march 
under  the  constellation  Dhruba  and  on  the  day  called  by  the 
same  name.*^®  Causing  the  Brahmanas  to  utter  benedictions 
on  them,  and  having  duly  worshipped  the  great  god  Mahegwara, 
the  sons  of  Pandu  set  out  (on  their  enterprise).^^  Gratifying 
that  high-souled  deity  with  Modakas  and  frumenty  and  with 
cakes  made  of  meat,  the  sons  of  Pandu  set  out  with  cheerful 
hearts."'*  While  they  thus  set  out,  the  citizens,  and  many 
foremost  of  Brahmanas,  with  cheerful  hearts,  uttered  auspicious 
blessings  (on  their  headsV"^  The  Pandavas,  circumambulating 
many  Brahmanas  that  daily  worshipped  their  fires,  and  bend- 
ing their  heads  unto  them,  proceeded  on  their  journey."^ 
Taking  the  permission  of  king  Dhritarashtra  who  was  afflicted 
with  grief  on  account  of  the  death  of  his  sons,  his  queen 
(Gandhari),  and  Pritha  also  of  large  eyes,"^  and  keeping  the 
Kaurava  prince  Yuyutsu,  the  son  of  Dhritarashtra,  in  the 
capital,  they  set  out,  worshipped  by  the  citizens  and  by  many 
Brahmanas  possessed  of  great  wisdom.""* 


Section  LXIV. 

Vai(;ampayana  said, — "They  then  set  out,  with  cheerful 
hearts,  and  accompanied  by  men  and  animals  all  of  whom 
and  which  were  equally  cheerful.  They  filled  the  whole  Earth 
with  the  loud  clatter  of  their  wheels.^     Their   praises   hymned 

*  The  Commentator  explains  that  by  the  constellation  Dhruba  is 
implied  Rohini  and  the  XJttaras  numbering  three.  Sunday,  again,  i& 
called  the  Dhruba-day.— T. 


Parva.)  acwamedha  parva,  167 

by  eulogists  and  Sutas  and  Magadhas  and  bards,  and  supported 
by  their  own  army,  they  looked  like  so  many  Adityas  adorned 
with  their  own  rays."  With  the  white  umbrella  held  over  his 
head,  king  Yudhishthira  shone  with  beauty  like  the  lord  of 
the  stars  on  the  night  when  he  is  at  full.^  That  foremost  of 
men,  the  eldest  son  of  Pandu,  accepted,  with  due  forms,  the 
blessings  and  cheers  @f  his  gladdened  subjects  as  he  proceeded 
on  his  way.*  As  regards  the  soldiers  that  followed  the  king, 
their  confused  murmurs  seemed  to  fill  the  entire  welkin.^ 
That  host  crossed  many  lakes  and  rivers  and  forests  and  plea- 
sure gardens.  They  at  last  came  upon  the  mountains."  Arriv- 
ed at  that  region  where  that  wealth  was  buried,  0  king,  the 
royal  Yudhishthira  fixed  his  camp  with  all  his  brothers  and 
troops.'^  The  region  selected  for  the  purpose,  0  chief  of  Bha- 
rata's  race,  was  perfectly  level  and  auspicious.  There  the 
king  pitched  his  camp,  placing  in  his  van  such  Brahmanas  as 
were  endued  with  penances  and  learning  and  self-restraint,® 
as  also  his  priest  Agnivecjya,  0  thou  of  Kuru's  race,  who  was 
well-conversant  with  the  Vedas  and  all  their  branches.*  Then 
the  royal  sons  of  Pandu,  and  the  other  kings  (who  accompanied 
that  expedition),  and  the  Brahmanas  and  priests  well-skilled 
in  sacrificial  rites,  having  duly  performed  same  propitiatory 
ceremonies,  spread  themselves  all  over  that  spot.  Having  duly 
placedthe  king  and  his  ministers  in  the  middle,^"^^  the  Brah- 
manas caused  the  camp  to  be  pitched  by  laying  out  six  roads 
and  nine  divisions.-|-  King  Yudhishthira  caused  a  separate 
encampment  to  be  duly  made  for  the  infuriate  elephants  that 
accompanied  his  force.  When  everything  was  complete,  he 
addressed  the  Brahmanas,  saying, — 'Ye  foremost  of  Brahmanas, 
let  that  be  done  which  you  think  should  be  done  in  view  of 
the  matter  at  hand.  Indeed,  let  an  auspicious  day  and  con- 
stellation be  fixed  for  it.  Let  not  a  long  time  pass  away  over 
our  heads  as  we  wait  in  suspense  here.     Ye  foremost  of  learned 

*  'Agnivecya'  was  another  name  of  Dhanroya. — T. 

+  Three  roads  running  north  to  south,  and  three  running  east  to 
west  and  intersecting  the  former,  are  the  six  roads  that  are  directed  to 
be  laid  out  in  pitching  encampments.  These  give  nine  squares  with  two 
bouadary  lines  at  i  ight  angles  with  each  other.-- -T. 


168  MAHABHARATA,  [AnUQlta 

Bcahaiinas,  having  formed  this  resolution,  let  that  be  done 
which  should  be  done  after  this  !'""^'*  Hearing  these  words  of 
the  king,  the  Brahuianas  with  those  amongst  them  that  were 
well-skilled  in  the  performance  of  religious  rites,  became  filled 
with  gl  idne-is  and  desirous  of  doing  what  was  agreeable  to 
king  Vudhishthira  the  just,  said  these  words  in  rpply,^* — 
'This  very  day  is  an  auspicious  one  with  an  auspicious  con- 
stellation. We  shall,  therefore,  strive  to  accomplish  those  high 
rites  we  propose.  We  shall  today,  0  king,  live  upon  water 
alone.  Do  you  all  fast  also  today.'"  Hearing  those  words  of 
those  foremost  Brahmanas,  the  royal  sons  of  Pandu  passed 
that  night,  abstaining  from  all  loud,  and  lying  confidently  on 
beds  of  KuQa  grass,  like  blazing  tires  in  a  sacritice.-^**  And 
the  night  wore  away  as  they  listened  to  the  discourses  of  the 
learned  Brahmanas  (on  diverse  subjects).  When  the  cloudless 
morning  came,  those  lurtmust  of  Brahmanas  addressed  the 
royal  son  of  JJuarma,  (^saying  as  follows). "^^ 


Section'  jlXV. 

"The  Brahmanas  said, — 'Let  offerings  be  made  unto  the 
higii-souled  Mahaaeva  ot  three  e\es.  Having  duly  dedicated 
those  oli'erings,  0  king,  we  shall  then  strive  to  gain  our  object.'^ 
Hearing  the.-e  words  of  those  Brahmanas,  Yucihishthira  caused 
oti'erings  to  be  duly  made  unto  that  deity  who  loved  to  lie 
down  on  mountain-breasts.^  Gratifying  the  (sacrihcial)  fire 
with  (libations  of)  sanctitied  butter  according  to  the  ordinance, 
the  priest  (Dhaumya)  cooked  Charu  with  the  aid  of  Mantrns 
and  performed  the  neces.sary  rites. '^  He  took  up  many  flowers 
and  sanctitied  them  with  Mantras,  0  king.  With  Modakas 
and  frumenty  and  meat,  he  made  offerings  to  the  deity.* 
With  diverge  kinds  of  flowers  and  with  fried  paddy,  of  very 
superior  kind,  Dhaumya,  well-versed  in  the  Vedas,  performed 
the  remaining  rites. ^  He  next  presented  ofl'erings  according 
to  the  ordinance  unto  those  ghostly  beings  who  formed  Maha- 
deva's  train.  And  oflerings  were  next  made  to  Kuvera  the 
chief  of  the  Yakshas,  and  unto  Manibhadr  i,  also.®  Unto  the 
other  Y'akshas  also,  and  unto    thfm    that    were    the    foremost 


Pavvo..]  acwamedha  farva.  169 

ones  among  the  ghostly  companions  of  Mahadeva,  the  priest 
offered  due  worship,  having  filled  many  jugs  with  food,  with 
Kri(;aras  and  meat  and  Nivapas  mixed  with  sesame  seeds. 
The  king  gave  away  unto  the  Brahmanas  thousands  of  kine.''"^ 
He  then  directed  the  presentation,  according  to  due  rites,  of 
offerings  unto  those  night-wandering  beings  (who  live  with 
Mahadeva).  Surcharged,  as  it  were,  with  the  scent  of  Dhupas, 
and  filled  with  the  fragrance  of  flowers,®  that  region,  sacred 
to  the  deity  of  deities,  O  king,  became  exceedingly^  delightful. 
Having  performed  the  worship  of  Rudra  and  of  all  the  Ganas,^** 
the  king,  placing  Vyasa  ahead,  proceeded  towards  the  place 
where  the  treasure  was  buried.  Once  more  worshipping  the 
Lord  of  treasures,  and  bowing  unto  him  with  reverence  and 
saluting  him  properly,"  with  diverse  kinds  of  flowers  and 
cakes  and  KriQara,  having  worshipped  those  foremost  of  gems, 
viz.,  Cankha  and  Nidhi,  and  those  Yakshas  who  are  the  lords 
of  gems,*-  and  having  worshipped  many  foremost  of  Brahmanas 
and  caused  them  to  utter  blessings,  the  king  endued  with  great 
puissance,  strengthened  by  the  energy  and  the  auspicious  ] 
benedictions  of  those  Brahmana=,*^  caused  that  spot  to  be 
excavated.  Then  numerous  vessels  of  diverse  and  delightful 
forms,**  and  Bhringaras  and  Katahas  and  Kalasas  and  Bardha- 
manakas,  and  innumerable  Bhajanasof  beautiful  forms,*^  were 
dug  out  by  king  Yudhishthira  the  just.  The  wealth  thus  dug 
out  was  placed  in  large  'Karaputas'  for  protection.**®  A  por- 
tion of  the  wealth  was  caused  to  be  borne  upon  the  shoulders 
of  men  in  stout  balances  of  wood  with  buskets  slung  like 
scales  at  both  ends.  Indeed,  0  king,  there  were  other  methods 
of  conveyance  there  for  bearing  away  that  wealth  of  the  son 
of  Pandu.f*^  There  were  sixty  thousands  of  camels,  and  a 
hundred  and  twentythousand  horses,  and  of  elephants,  0  mon- 
arch, there  were  one  hundred   thousand.*^     Of  cars  there  were 


*  'Karapnta'  is  made  up  of  two  wooden  chests  united  with  each 
other  by  chains  or  cords  and  intended  to  be  borne  by  camels  and 
bullocks.— T. 

t  The  first  line  of  17  is  exceedingly  terse.  Literally  rendered,  ife 
runs,— 'Each  vessel  was  united  with  another,  and  became  half  the  (total; 
weight  slung  on  balance.'— T. 

I     22     ] 


170  MaTtabhaRata:  [Anugitl 

;aR  many,  and  of  carts  too  as  many,  and  of  she-elephants  as 
many.  Of  mules  and  men  the  number  was  untold.^'  That 
wealth  which  Yudhishthira  caused  to  be  dug  out  was  even  so 
much.  Sixteen  thousand  coins  were  placed  on  the  back  of 
■each  camel ;  eight  thousand  on  each  car ;  four  and  twenty 
thousand  on  each  elephant ;  (while  proportionate  loads  were 
placed  on  horses  and  mules  and  on  the  backs,  shoulders,  and 
heads  of  men).-°  Having  loaded  these  vehicles  with  that 
wealth  and  once  more  worshipping  the  great  deity  Civa,  the 
son  of  Pandu  set  out  for  the  city  called  after  the  elephant," 
"with  the  permission  of  the  Island-born  Kishi,  and  placing  his 
priest  Dhaumya  in  the^van.  That  foremost  of  men,  viz.,  the 
Toyal  son  of  Pandu,  made  short  marches  every  day,  measured 
by  a  Goyuta  (4  miles)."  That  mighty  host,  0  king,  afflicted 
with  the  weight  they  bore,  returned,  bearing  that  wealth, 
towards  the  capital,  gladdening  the  hearts  of  all  those  perpe- 
tuaters  of  the  Kuru  race.'"^ 


Section  LXV^I. 

Vai<jampayanasaid. — "Meanwhile,  Vasudeva  of  great  energy 
accompanied  by  the  Vrishnis,  came  to  the  city  called  after  the 
■elephant.^  While  leaving  that  city  for  returning  to  his  own 
Dwaraka,  he  had  been  requested  by  the  son  of  Dharraa  to  come 
back.  Heiice,  knowing  that  the  time  fixed  for  the  horse-sacri- 
fice had  come,  that  foremost  of  men  came  back  (to  the  Kuru 
capital).''  Accompanied  by  the  son  of  Rukmini,by  Yuyudhana, 
by  Charudeshna,  by  Camva,  by  Gada,  by  Kritavarman,'  by  the 
heroic  Sarana,  by  Ni^atha,  and  by  Unmukha,  Vasudeva  came, 
with  Valadeva  at  the  head  of  the  train,  and  with  Subhadra 
also  accompanying  him.*  Indeed,  that  hero  came  for  seeing 
Draupadi  and  Uttara  and  Pritha  and  for  comforting  those 
Kshatriya  ladies  of  distinction  who  had  been  bereft  of  many 
■of  their  protectors.^  Beholding  those  heroes  come,  king  Dhri- 
tarashtra,  as  also  the  high-souled  Vidura,  received  them  with 
due  honours.'  That  foremost  of  men,  viz.,  Krishna  of  great 
energy,  well  adored  by  Vidura  and  Yuyutsu,  continued  to 
reside  in  the  Kuru  capital.^     It  wis  while  the    Vrlshni    heroes 


Parva.]  acwamedha  parva."  171 

O  Janamejaya,  were  residing  in  the  Kuru  city,  O  king; 
that  thy  sire,  that  slayer  of  hostile  heroes,  was  born.*  The 
royal  Parikshit,  0  monarch,  afflicted  by  the  Brahma-weapon 
(of  Agwatthaman),  upon  coming  out  of  the  womb,  lay  still 
and  motionless,  for  life  he  had  not.  By  his  birth  he  had 
gladdened  the  citizens  but  soon  plunged  them  into  grief.* 
The  citizens,  learning  of  the  birth  of  the  prince,  uttered  a 
leonine  shout.  That  noise  proceeded  to  the  utmost  verge  of 
every  point  of  the  compass.  Soon,  however,  (when  it  was 
known  that  the  prince  was  bereft  of  life),  that  noise  ceased.*®" 
With  great  haste  Krishna,  his  senses  and  mind  considerably 
affected,  with  Yuyudhana  in  his  company,  entered  the  inner 
apartments  of  the  palace.**  He  beheld  his  own  paternal 
aunt  (Kunti)  coming,  loudly  weeping  and  calling  upon  him 
repeatedly.*^  Behind  her  were  Draupadi  and  the  famous 
Subhadra,  and  the  wives  of  the  relatives  of  the  Pandavas,  all 
weeping  piteously.**  Meeting  Krishna,  Kunti,  that  daughter 
of  the  Bhoja  race,  said  unto  'him,  0  foremost  of  monarchs> 
these  words  in  a  voice  choked  with  tears.** — 0  Vasudeva^ 
O  mighty-armed  hero^  Devaki,  by  having  borne  thee,  has 
come  to  be  regarded  as  an  excellent  genetrix  !  Thou  art 
our  refuge,  and  our  glory  I  This  race  (of  Pandu)  depends 
upon  thee  for  its  protector  !*^  O  Yadava  hero,  0  puissant  one, 
this  child  of  thy  sister's  son,  has  come  out  of  the  womb, 
slain  by  Agwatthaman  !  0  Ke9ava,  do  thou  revive  him  !** 
O  delighter  of  the  Yadavas,  even  this  was  vowed  by  thee, 
O  puissant  one,  when  AQwatthaman  had  inspired  the  blade 
of  grass  into  a  Brahma-weapon  of  mighty  energy !  Indeed, 
O  Ke9ava,  thy  words  were  even  these  : — I  shall  revive  that 
child  if  he  comes  out  of  the  womb  dead  !*^ — That  child,  O  son, 
has  been  born  dead  !  Behold  him,  O  foremost  of  men.  It  be- 
hooveth  thee,  0  Madhava,  to  rescue  Uttara  and  Subhadra  and 
Draupadi  and  myself,  and  Dharma's  son  (Yudhishthira),  and- 
Bhima  and  Phalguna,  and  Nakula,  and  the  irresistible  Saha- 
deva  I*^"*'  In  this  child  are  bound  the  life-breaths  of  the  Pan- 
davas and  myself !  O  thou  of  the  Dacjarha  race,  on  him  de- 
pends the  obsequial  cake  of  Pandu,  as  also  of  my  father-in-law,*** 
and  of  Abhimanyu  too,  blessed  be  thou,  that  darling  nephew  of 


172  MAnABHARATA.  [AnugitH 

thine  who  was  so  very  like  unto  thee  !     Do  thou  accomplish  to- 
day what  will  be  beneficial  to  all  these  !    I  urge  thee  earnestly, 
O  Janarddana  l'^     Uttara,  0  slayer  of  foes,  always  repeats  the 
words  said  unto  her  by  Abhimanyu.     Without  doubt,  O  Krish- 
na, those  words  were  highly  agreeable  to  her.^"     0  thou  of  the 
Datjarha  race,  Arjuna's  son  said  unto  this  daughter  of  Virata, — 
Thy  son,  O  blessed  girl,  will  go  to  my  maternal  uncles.^^   Tak- 
ing up  his  residence  with  the  Vrishnis  and  Andhakas,  he   will 
obtain  from  them  the  science  of  arms,  indeed,  diverse  wonder- 
ful weapons  and  the  whole  of  the  science   of  polities  and  mora- 
lity !2* — Even  these  were   the  words,  O  son,  that   that   slayer 
of  hostile   heroes,  viz.,  the   son    of  Subhadra,  that   irresistible 
hero,  said  unto  Uttara  from  his  aJBfection  for  her.^^     0  slayer  of 
Madhu,  bowing  our  heads  unto  thee,  we  pray  thee  for  making 
those  words  of  Abhimanyu  true  !     In    view   also   of  the   time 
that  has  come,  do  thou  accomplish  what  is  highly  beneficial  !'^^ 
Having  said  these  words  unto  that  hero  of  the    Vrishni's   race, 
Pritha  of  large  eyes,  raised   her  arms   upwards   and    with   the 
other  ladies  in  her  company,  fell  down  on  the    Earth.^^     All  of 
them,  with  eyes  rendered  muddy  by   tears,  repeatedly  explain- 
ed, saying, — 'Alas,    the   son    of  Vasudeva's   nephew   has   been 
born  dead  !'^® — After  Kunti  had  said   so,  Janarddana  took  hold 
of  her,  O  Bharata,  and    gently   raising   her   from   the   Earthy 
comforted  her  as  follows."^^ 


Section  LXVII. 

Vai(;ampayana  said, — "After  Kunti  had  sat  up,  Subhadra, 
beholding  her  brother,  began  to  weep  aloud,  and  afflicted  with 
excessive  grief,  said,^ — '0  thou  of  eyes  like  lotus  petals,  behold 
the  grandson  of  Arjuna  of  great  intelligence  !  Alas,  the  Kuru 
race  having  been  thinned,  a  child  has  been  born  that  is  feeble 
and  dead  \^  The  blade  of  grass  (inspired  into  a  weapon  of 
great  efficacy),  uplifted  by  Drona's  son  for  compassing  the 
destruction  of  Bhimasena,  fell  upon  Uttara  and  Vijaya  and 
myself  !**     Alas,  that  blade,  O  Ke(;ava,  is  still   existing   (un- 


*  'Vijaya'  is  Arjuna.— T. 


Parva.]  acwamedha  parva.  173 

extracted)  in  me,  after  having   pierced    my   heart,  since   I  do 
not,  0  irresistible   hero,  behold   this   child   with    (his  sire  who 
was)    my    son  !*     What    will    the  righteous  souled    king   Yu- 
dhishthira  the  just  say  ?     What  will   Bhimasena   and    Arjuna, 
and  the  two  sons  of  Madravati  also  say  P     Hearing  that  Abhi- 
manyu's  son  was   born    and    dead,  the    Pandavas,  0    thou   of 
Vrishni's  race,  will  regard   themselves   as   cheated   by   Agwat- 
thaman.^     Abhimanyu,   0    Krishna,  was   the  favourite   of  all 
the  Pandava   brothers,  without    doubt.     Hearing   this   intelli- 
gence, what  will  those  heroes,  vanquished    by   the   weapon    of 
Drona's  son,  say  ?'^     What  grief,  0  Janarddana,  can  be  greater 
than  this,  viz.,    that   Abhimanyu's    son    should   be   born    and 
dead  ?^     Bowing  unto  thee  with  my    head,  0    Krishna,  I  seek 
to  gratify  thee  today  !     Behold,  O  foremost  of  men,  these   two 
standing   here,  viz.,    Pritha   and    Draupadi  !^     When,  0  Ma- 
dhava,  the  son  of  Drona  sought  to  destroy   the   embryos  even 
in  the  wombs  of  the  ladies  of  the    Pandavas,  at   that   time,  O 
grinder  of  foes,  thou  saidst  in  wrath   unto   Drona's   son    (even 
these  words),** — O  wretch  of  a   Brahmana,  0    vilest   of  men, 
I  shall  disappoint  thy  wish  !     I  shall  revive   the   son    of  Kiri- 
tin's  son  !** — Hearing  these  words  of  thine   and   well  knowing 
thy   puissance,  I   seek    to   gratify   thee,   0   irresistible   hero ! 
Let  the  son  of  Abhimanyu   be   revived  \^^     If  having   pledged 
thyself  previously  thou  dost  not  accomplish  thy  auspicous  vow, 
do  thou  then  know  for    certain,  0   chief  of  the   Vrishni   race, 
that  I  shall  cast  off  my  life  !*^     If,  0  hero,  this   son   of  Abhi- 
manyu doth  not  revive  when  thou,  O  irresistible  one,  art  alive 
and  near,  of  what  other  use  wilt  thou  be  to  me  ?**     Do   thou, 
therefore,  O  irresistible  one,  revive   this  son   of  Abhimanyu, — 
this  child  that  is  possessed   of  eyes  similar   to   his, — even   as  a 
rain-charged    cloud    revives   the   lifeless   crops   (on  a  field)  !*^ 
Thou,  0  Kegava,  art  righteous-souled,  truthful,  and  of  prow- 
ess incapable  of  being   baffled.     It  behooveth  thee,   O  chastiser 
of  foes,  to  make  thy  words   truthful  !*^     If  only   thou   wishest 
it,   thou  canst  revive   the   three   worlds   (of  being)   if  dead ! 
What  need   I   say,  therefore,  of  this  darling   child,  born   but 
dead,  of  thy  sister's  son  1"     1  know  thy  puissance,  0  Krishna  ! 
Therefore,  do  I  solicit  thee  !    Do  thou  show  this  great  favour 


174  SfAHABHARATA.  [AnugitS 

to  the  sons  of  Pandii  !**  It  behooveth  thee,  O  mighty-armed 
one,  to  show  compassion  to  this  Uttara  or  to  me,  thinking 
that  I  am  thy  sister  or  even  a  mother  that  hath  lost  her  son, 
and  one  that  hath  thrown  herself  upon  thy  protection  1'  "** 


Section  LXVIII. 

Vaicjampayana  said, — "Thus  addressed,  O  king,  (by  his 
sister  and  others),  the  slayer  of  Ke^in,  exceedingly  afflicted 
by  grief,  answered, — 'So  be  it !' — These  words  were  uttered 
with  sufficient  loudness  and  they  gladdened  all  the  inmates  ot 
the  inner  apartments  of  the  palace.^  The  puissant  Krishna, 
that  foremost  of  men,  by  uttering  these  words,  gladdened  all 
the  people  assembled  there,  like  one  pouring  cold  water  on 
a  person  afflicted  with  sweat.*  He  then  quickly  entered  the 
lying-in  room  in  which  thy  sire  was  born.  It  was  duly  sancti- 
fied, 0  chief  of  men,  with  many  garlands  of  white  flowers;* 
with  many  well-filled  water  pots  arranged  on  every  side  ; 
with  char-coal,  soaked  in  ghee,  of  Tinduka  wood,  and  mustard 
seeds,  0  thou  of  mighty-arms  ;*  with  shining  weapons  properly 
arrayed,  and  several  fires  on  every  side.  And  it  was  peopled 
by  many  agreeable  and  aged  dames  summoned  for  waiting 
(upon  thy  grand-mother).^  It  was  also  surrounded  by  many 
well-skilled  and  clever  physicians,  O  thou  of  great  intelligence  ! 
Endued  with  great  energy,  he  also  saw  there  all  articles  that 
are  destructive  of  Rakshasas,  duly  placed  by  persons  conversant 
with  the  subject.  Beholding  the  lying-in  room  in  which  thy 
sire  was  born  thus  equipt,  Hrishike^a  became  very  glad  and 
said,— 'Excellent,  Excellent  !'«■'  When  he  of  Vrishni's  race 
said  so  and  presented  such  a  cheerful  countenance,  Draupadi, 
repairing  thither  with  great  speed,  addressed  the  daughter  of 
Virata,  saying,^— 'O  blessed  lady,  here  comes  to  thee  thy  father- 
in-law,  the  slayer  of  Madhu,  that  ancient  Rishi  of  inconceiv- 
able soul,  that  unvanquished  one  !'»— Virata's  daughter,  check- 
ing her  tears,  said  these  words  in  a  voice  suffocated  with  grief. 
Covering  herself  properly,  the  princess  waited  for  Krishna  like 
the  deities  reverentially  waiting  for  him.^<>  The  helpless  lady, 
with  heart  agitated  by   grief,  beholding   Govinda  coming,  in- 


Parva.]  ACWAivtEniTA  parva.  175 

dulged  in  these  lamentations  :" — 0  lotus-eyed  one,  behold  us 
two  deprived  of  our  child  !  0  Janarddana,  both  Abhimanyu 
and  myself  have  been  equally  slain  !^-  0  thou  of  Vrishni's 
race,  0  slayer  of  Madhu,  I  seek  to  gratify  thee  by  bending 
my  head,  O  hero,  unto  thee  !  Do  thou  revive  this  child  of 
mine  that  has  been  consurued  by  the  weapon  of  Drona's  son  !''* 
If  king  Yudhishthira  the  just,  or  Bhimasena,  or  thyself,  0 
lotus-eyed  one,  had,  on  that  occasion,  said,^* — Let  the  blade  of 
grass  (inspired  by  Acwathaman  into  a  Brahma- weapon)  destroy 
the  unconscious  mother, — 0  puissant  one,  then  I  would  have 
been  destroyed  "and  this  (sad  occurrence)  would  not  have 
happen ed.^^  Alas,  what  benefit  has  been  reaped  by  Drona's 
son  by  accomplishing  this  cruel  deed,  viz.,  the  destruction  of 
the  child  in  the  womb  by  his  Brahma- weapon  '^^  That  self- 
same mother  now  seeks  to  gratify  thee,  0  slayer  of  foes,  by 
bending  her  head|!  Surely,  0  Govinda,  I  shall  cast  oif  my 
life-breaths  if  this  child  does  not  revive  1'^  In  him,  0  right- 
eous one,  were  placed  many  expectations  by  me  !  Alas,  when 
these  have  been  frustrated  by  Drona's  son,  what  need  have  I, 
O  Ke^ava,  to  bear  the  burden  of  lite  ?^®  The  hope,  0  Krishna, 
was  cherished  by  me  that  with  my  child  on  my  lap,  0  Janard- 
dana, I  would  salute  thee  with  reverence.  Alas,  O  Ke9ava, 
that  hope  has  been  destroyed  !^°  O  foremost  of  all  beings,  at 
the  death  of  this  heir  of  Abhimanyu  of  restless  eyes,  all  the 
hopes  in  my  breast  have  been  destroyed  l'"  Abhimanyu  of 
restless  eyes,  0  slayer  of  Madhu,  was  exceedingly  dear  to 
thee  !  Behold  this  child  of  his  slain  by  the  Brahma- weapon  !"* 
This  child  is  very  ungrateful  and  very  heartless,  like  his  sire, 
for,  behold,  disregarding  the  prosperity  and  affluence  of  the 
Paadavas,  he  has  gone  to  Yama's  abode  \^^  I  had,  before  this, 
vowed,  0  Kegava,  that  if  Abhimanyu  fell  on  the  field  of  battle, 
O  hero,  I  would  follow  him  without  any  loss  of  time."^  I  did 
not,  however,  keep  my  vow,  cruel  that  I  am  and  fond  of  life  ! 
If  I  repair  to  him  now,  what,  indeed,  will  Phalguna's  son 
say  r  '"** 


[Anugita 


Section  LXIX. 


VaiQampayana    said, — "  The   helpless    Uttarii,    desirous   of 
getting  back  her  child,  having  iiidulged  in    these   piteous   la- 
mentations, fell  down  in  affliction  on  the  earth  like  a  demented 
creature.*     Beholding  the  princess  fallen  on  the  earth  deprived 
of  her  son  and  with  her  body  uncovered,  Kunti  as  also  all   the 
(other)  Bharata  ladies,  deeply    afflicted,  began  to  weep  aloud.* 
Resounding  with  the    voi  e  of  lamentation,  the    palace   of  the 
Paiidavas,  0  king,  was  soon  converted  into  a  mansion  of  sorrow 
where  nobody  could    remain.^     Exceedingly  afflicted   by   grief 
on  account  of  her  son,  Virata's   daughter,  O    king,  seemed   to 
be  struck  down    for   sometime    by   sorrow   and   cheerlessness.* 
Regaining   consciousness,    0    chief  of  Bharata's   race,    Uttara 
took  up  her  child  on  her  lap  and  said  these  words  :^ — Thou  art 
the  child  of  one  who  was   conversant    with   every    duty.     Art 
thou  not  conscious  then  of  the  sin  thou  committest,    since  thou 
dost  not  salute  this  foremost  one  of  the  Vrishni's  race  ?*     0  son, 
repairing  to  thy  sire   tell    him  these    words   of  mine,  viz., — It 
is  difficult  for  living  creatures  to  die    liefbre  their   time   comes,'^ 
since  though  reft  of  thee,  my  husband,  and  now  deprived  of  my 
child  also,  I  am  yet  alive  when  I  should  die,  uncndued  as  I  am 
with  everything  auspicious  and  everything  possessed  of  value  !* 
— 0  mighty-armed  one,  with  the  permission  of  king  Yudhish- 
thira  the  just  I  shall  swallow  some  virulent  poison  or  cast  my- 
self on  the    blazing    fire  !^     0    sire,  difficult    of  destruction    is 
my  heart  since,  though  I  am  deprived    of  husband   and   child, 
that  heart  of  mine  does  not  yet  break  into  a  thousand  pieces  !'" 
Rise,  0  son,  and  behold  this  thy  afflicted   great-grand-mother  ! 
She  is  deeply  afflicted  with  grief,  bathed  in   tears,  exceedingly 
cheerles=',  and  plunged    in  an  ocean    of  sorrow  !**     Behold   the 
reverend    princess   of  Panchiila,  and    the   helpless   princess   of 
the  Sattata  race  !     Behold    myse'f,  exceedingly   afflicted    with 
grief,  and  resembling    a    deer   pierced    by    a    hunter.*"     Rise, 
O   child,    and    behold    the    face   of    this   lord    of   the   worlds, 
that    is    endued    with    great    wisdom,    and    possessed    of    eyes 
like  lotus-petals  and  resembling    thy  sire   of  restless   glances 


'13 


P<trV<l.]  ACWAMED7IA  PARVA.  177 

Beholding  Uttara,  who  indulged  in  these  lamentations,  fallen 
on  the  earth,  all  those  ladies,  raising  her,  caused  her  to  sife 
up.**  Having  sat  up,  the  daughter  of  the  king  of  the  Mat- 
syas,  summoning  her  patience,  joined  her  hands  in  reverence 
and  touched  the  earth  with  her  head  for  saluting  Ke9ava 
of  eyes  like  the  petals  of  the  lotus."  That  foremost  of 
beings,  hearing  those  heart-rending  lamentations  of  hers, 
touched  water  and  withdrew  the  (force  of  the)  Brahma- 
weapon.*"  That  hero  of  unfading  glory,  belonging  to  the 
race  of  the  Da^arhas,  promised  to  give  the  child  his  life. 
Then  he  of  pure  soul,  .«^aid  these  words  in  the  hearing  of  the 
whole  universe,*'— O  Uttara,  I  never  utter  an  untruth  !  My 
words  will  prove  true.  I  shall  revive  this  child  in  the  pre- 
sence of  all  creatures  !*^  Never  before  have  I  uttered  an  un- 
truth even  in  jest.  Never  have  I  turned  back  from  battle. 
(By  the  merit  of  those  acts)  let  this  child  revive  !"  As  right- 
eousness is  dear  to  me,  as  Brahmanas  are  especially  dear  to 
me,  (by  the  merit  of  that  disposition  of  mine)  let  Abhi- 
manyu's  son,  who  is  born  dead,  revive  !^®  Never  hath  a 
misunderstanding  arisen  between  me  and  my  friend  Vijaya. 
Let  this  dead  child  revive  by  that  truth  !"  As  truth  and 
righteousness  are  always  established  in  me,  let  this  dead  child 
of  Abhimanyu  revive  (by  the  merit  of  these)  1"  As  Kansa 
and  Ke^i  have  been  righteously  slain  by  me,  let  this  child 
revive  today  by  that  truth  l'^^  After  these  words  were  uttered 
by  Vasudeva,  that  child,  O  foremost  one  of  Bharata's  race, 
became  animate  and  began  gradually  to  move,  0  monarch  !"'^* 


Section  LXX. 

VaiQampayana   said, — "  When    the     Brahma-weapon    was 

withdrawn  by  Krishna,  at  that  time,  the    lying-in    room    was 

illumined  by  thy  father  with  his  energy.*     All    the    Rakshasaa 

(that  had  come  there)  were  forced  to  leave  the  room  and  many 

*  Before  performing  any  rite  or  act  of  a  grave  nature,  Hindus  are 
required  to  touch  water  or  perform  what  is  called  the  'acharaana.  A 
little  quantity  of  water  is  taken  on  the  palm  of  the  right  hand,  and  with 
it  are  touched  the  lips,  tlie  nostrils,  the  ears,  and  the  eyes. — T. 

[     23     ] 


178  MAHABHARATAi  [AnvgHd 

of  them  met  with  destruction.     In   the    welkin    a    voice    was 
heard,  saying, — Excellent,  O  Ke^ava,  Excellent  l^ — The   blaz- 
ing Brahma-weapon  then  returned  to  the    Grandsire  (of  all  the 
worlds).     Thy  sire  got    back    his   life-breaths,  O    king  !*     The 
child  began  to  move  according  to  his  energy    and  might.     The 
Bharata  ladies  became  all  filled    with  joy.*     At    the   command 
of  Govinda,  the  Brahmanas  were  made   to  utter   benedictions. 
All  the  ladies,  filled   with  joy,  praised    Janarddana.^     Indeed, 
the  wives  of  those   Bharata    lions,  viz.,  Kunti   and    Drupada's 
daughter  and  Subhadra  and   Uttara,  and    the    wives   of  other 
lions  among  men,  like  (ship- wrecked")  persons  who  have  reached 
the  shore  after  having    obtained    a   boat,   became    exceedingly 
glad.*     Then  wrestlers   and    actors  and  astrologers   and   those 
who   enquire  after   the    slumbers    (of  princes),'  and   bands   of 
bards   and  eulogists   all   uttered    the    praises   of  Janarddana, 
while  uttering  benedictions    fraught    with   the    praises   of  the 
Kuru  race,  O   chief  of  the    Bharatas  l^     Uttara,  rising    up   at 
the  proper  time,  with  a  deligkted  heart    and  bearing  her  child 
in  her  arras,  reverentially  saluted  the  delighter  of  the   Yadus.^ 
Rejoicing  greatly,  Krishna  made  gifts  unto  the  child    of  many 
valuable  gems.     The  other  chiefs  of  the  Vrishni   race,  did    the 
same.      Then    the   puissant   Janarddana,    firmly   adhering    to 
truth,  bestowed  a  name  on    the   infant    who   was   thy    sire,  O 
monarch. — 'Since  this  child  of  Abhimanyu  has  been  born   at  a 
time  when    this  race   has   become   nearly  extinct,*""^*  let   his 
name  be  Parikshit  !'     Even  this  is    what    he   said.     Then    thy 
father,  O  king,  began  to  grow,^^  and  gladden    all    the   people, 
O  Bharata  !     When   thy    father   was   a    month   old,  O  hero,^^ 
the  Pandavas  came  back  to  their  capital,  bringing   with    them 
a  profusion  of  wealth.     Hearing  that  the  Pandavas  were   near, 
those    foremost    ones   of    the   Vrishni    race   went    out.'**     The 
citizens  decked  the  city  called  after  the  elephant  with  garlands 
of  flowers  in  profusion,  Avith  beautiful  pennons    and    standards 
of  diverse  kinds.'^     The  citizens   also,  O    king,  adorned    their 
respective  mansions.     Desirous   of  doing    what   was    beneficial 
to  the  sons  of  Pandn,  Vidura    ordered    diverse    kinds    of  wor- 
ship to  be  offered  to  the  deities  established  in    their   respective 
temples.     The  principal  streets  of  the  city    were  adorned    with 


Farva.]  ac"«vamedha  parva."  179 

flowers.^^*'^'  Indeed,  the  city  was  filled  with  the  hum  of 
thousands  of  voices  which  resembled  the  softened  roar  of  dis- 
tant ocean  waves.  With  dancers  all  engaged  in  their  vocation, 
and  with  the  voice  of  singers,^®  the  (Kuru)  city  then  resembled 
the  mansion  of  Vaigravana  himself.*  Bards  and  eulogists, 
O  king,  accompanied  by  beautiful  women,*°  were  seen  to 
adorn  diverse  retired  spots  in  the  city.  The  pennons  were 
caused  by  the  wind  to  float  gaily  on  every  part  of  the  city,** 
as  if  bent  upon  showing  the  Kurus  the  southern  and  the 
northern  points  of  the  compass.  All  the  officers  also  of  the 
government  loudly  proclaimed  that  that  was  to  be  a  day  of 
rejoicing  for  the  entire  kingdom  as  an  indication  of  the  success 
of  the  enterprise  for  bringing  a  profusion  of  gems  and  other 
valuables."t^^ 


Section  LXXI. 

Vaicjampayana  said, — "Hearing  that  the  Pandavas  were 
near,  that  crusher  of  foes,  viz.,  Vasudeva,  accompanied  by  his 
ministers,  went  out  for  seeing  them.*  The  Pandavas  then, 
uniting  with  the  Vrishnis  according  to  the  usual  formalities, 
together  entered,  O  king,  the  city  named  after  the  elephant.^ 
With  the  hum  of  voices  and  the  clatter  of  cars  of  that  mighty 
host,  the  Earth  and  the  welkin,  and  the  firmament  itself,  be- 
came as  it  were  entirely  filled.^  The  Pandavas,  with  rejoicing 
hearts,  accompanied  by  their  officers  and  friends,  entered  the 
capital,  placing  that  treasure  in  their  van.*  Repairing,  agree- 
ably to  custom,  to  king  Dhritarashtra  first,  they  worshipped  his 
feet,  announcing  their  respective  names.^  Those  foremost  ones 
of  Bhtrata's  race,  O  chief  of  kings,  then  paid  their  respectful 
salutations  to  Gandhari  the  daughter  of  Suvala,  and  to  Kunti.* 
They  next  worshipped  (their  uncle)  Vidura  and  met  Yuyutsu, 
the  son  of  Dhritarashtra  by  his  Vai^ya  wife.  Those  heroes 
were  then    worshipped  by   others   and    they    blazed    forth    in 

*  The  abode  of  Vaigravana  is  called  AlabS,.  Vai^iavana  is,  of 
course,  Kuvera,  the  lord  of  treasures,  friend  of  MahSdeva,  and  chief 
of  the  Yakshas  — T. 

t  TIio  la8t  lineis--  .slightly  expanded.— T. 


180  MAHA-BIIARITA  [Aiiugitcl 

beauty,  0  king  I^  After  this,  0  Bharata,  those  heroes  heard 
the  tidings  of  that  highly  wonderful  and  marvellous  and  glad- 
some birth  of  thy  father.®  Hearing  of  that  feat  of  Vasudeva 
of  great  intelligence,  they  all  worshipped  Krishna,  the  de- 
lighter  of  Devaki,  who  was  every  way  worthy  of  worship.® 
Then,  after  a  few  days,  Vyasa,  the  son  of  Satyavati,  endued 
with  great  energy,  came  to  the  city  named  after  the  elephant.^® 
The  perpetuaters  of  Kuru's  race  worshipped  the  great  Rishi 
according  to  the  usual  custom.  Indeed,  those  heroes,  with 
those  foremost  princes  of  the  Vrishni  and  the  Andhaka  races, 
paid  the  sage  their  adorations.^^  After  having  conversed  on 
various  subjects,  Dharma's  son  Yudhishthira  addressed  Vyasa 
and  said," — This  treasure,  O  holy  one,  which  has  been  brought 
through  thy  grace  I  wish  to  devote  to  that  great  sacrifice 
known  by  the  name  of  the  horse-sacrifice.^'  O  best  of  ascetics, 
I  desire  to  have  thy  permission.  We  are  all,  0  Rishi,  at  thy 
disposal,  and  at  that  of  the  high-souled  Krishna  !''* 

"Vyasa  said, — 'I  give  thee  permission,  0  king !  Do  what 
should  be  done  after  this  !  Do  thou  worship  the  deities  duly 
by  performing  the  horse  sacrifice  with  profuse  gifts.^^  The 
Horse-sacrifice,  O  king,  is  a  cleanser  of  all  sins.  Without 
doubt,  having  worshipped  the  deities  by  that  sacrifice  thou  wilt , 
surely  be  cleansed  of  all  sins  !'  "" 

Vai^ampayana  continued, — "  Thus  addressed,  the  Kuru 
king  Yudhishthira  of  righteous  soul  then  set  his  heart,  O 
monarch,  on  making  the  necessary  preparations  for  the  Horse- 
sacrifice.^^  Having  represented  all  this  unto  the  Island- born 
Krishna,  the  king  endued  with  great  eloquence,  approached 
Vasudeva  and  said,^® — O  foremost  of  all  beings,  the  goddess 
Devaki  has,  through  thee,  come  to  be  regarded  as  the  most 
fortunate  of  mothers  !  O  thou  of  unfading  glory,  do  thou  ac- 
complish that  which  I  shall  now  tell  thee,  O  mighty-armed 
one  !^^  O  delighter  of  the  Kurus,  the  diverse  enjoyments  we 
enjoy  have  all  been  acquired  through  thy  puissance.  The 
whole  Earth  has  been  subjugated  by  thee  with  the  aid  of  thy 
prowess  and  intelligence.^**  Do  thou,  therefore,  cause  thyself 
to  undergo  the  rites  of  initiation.  Thou  art  our  highest  pre- 
ceptor and  master.     If  Lhou  performcst    the   aacrificc,  0    thou 


Parva.]  acwamedha  parva.  181 

of  the  Dagarha    race,  I   shall    be   cleansed    from    every  sin.''* 
Thou  art  Sacrifice  !     Thou  art  the    Indestructible  1     Thou  art 
this   All'     Thou    art    Righteousness!     Thou    art    Prajajati! 
Thou  art  the  goal  of  all  creatures  !     Even  this  is    my    certain 
conclusion  1'^" 

"Vasudeva  said, — '0  mighty-armed  one,  it  becomes  thee 
to  say  so,  O  chastiser  of  foes  !  Thou  art  the  goal  of  all  crea- 
tures. Even  this  is  my  certain  conclusion  I"  Amongst  the 
heroes  of  the  Kuru  race,  in  consequence  of  thy  righteousness 
thou  shinest  today  in  great  glory  !  They  have  all  been  cast 
into  the  shade,  O  king,  by  thee !  Thou  art  our  king,  and 
thou  art  our  senior  I^*  With  my  approval  freely  granted,  do 
thou  adore  the  deities  in  the  sacrifice  suggested  !  Do  thou,  O 
Bharata,  appoint  us  to  whatever  tasks  thou  likest  !  Truly,  do 
I  pledge  myself  that  I  shall  accomplish  all,  O  sinless  one,  that 
thou  mayst  bid  me  accomplish.''^  Bhiraasena  and  Arjuna 
and  the  two  sons  of  Madravati  will  be  sacrificing  when  thou, 
0  king,  sacrificest  !*'  "="» 


Section  LXXII. 

VaiQampayana  said, — "Thus  addressed  by  Krishna.  Yu- 
dhishthira,  the  son  of  Dharma,  endued  with  great  intelligence, 
saluted  Vyasa  and  said  these  words:* — 'Do  thou  cause  me  to 
be  initiated  when  the  proper  hour,  as  thou  truly  knowest, 
comes  for  that  rite.  This  my  sacrifice  is  entirely  dependent 
on  thee  \'^ 

"Vyasa  said, — 'Myself,  O  son  of  Kunti,  and  Paila  and  Ya- 
jnavalkya,  shall,  without  doubt,  achieve  every  rite  at  the  pro- 
per time.^  The  rite  of  initiating  thee  will  be  performed  on 
the  day  of  full  moon  belonging  to  the  month  of  Chaitra.  Let 
all  the  necessaries  of  the  sacrifice,  0  foremost  of  men,  be  got 
ready.*  Let  Sutas  well-versed  in  the  science  of  horses,  and 
let  Brahmanas  also  possessed  of  the  same  lore,  select,  after 
examination,  a  worthy  horse  in  order  that   thy   sacrifice    may 


*  The  sense  is  this  :  thou  art  the  eldest  brother  of  the  Pandavas  ;  if 
thou  sacrificest,  thy  brothers  also  will  come  to  be  regarded  as  sacrificing 
with  thee.— T. 


182  MAnABiiARATA  [Anugiid 

be  completed.^  Loosening  the  animal  according  to  the  injunc- 
tions of  the  scriptures,  let  him  wander  over  the  whole  Earth 
with  her  belt  of  seas,  displaying  thy  blazing  glory,  O  king  !'  "^ 

Vaigampayana  continued, — "Thus  addressed  (by  the  Rishi), 
Yudhishthira,  the  son  of  Pandu,  that  lord  of  Earth,  answered, 
— 'So  be  it !' — and  then,  O  monarch,  he  accomplished  all  that 
that  utterer  of  Brahma  had  directed.''  All  the  alfllcles  neces- 
sary for  the  sacrifice,  O  king,  were  duly  procured.^  The  royal 
son  of  Dharma,  possessed  of  immeasurable  soul,  having  pro- 
cured all  the  necessaries,  informed  the  Island-born  Krishna  of 
it.°  Then  Vyasa  of  great  energy  said  unto  the  royal  son  of 
Dharma, — ^"As  regards  ourselves,  we  are  all  prepared  to  initiate 
thee  in  view  of  the  sacrifice  !^°  Let  the  Sphya  and  the  Kurchci 
and  all  the  other  articles  that,  O  thou  of  Kuru's  race,  may 
be  needed  for  thy  sacrifice,  be  made  of  gold  !*^*  Let  the  horse 
also  be  loosened  today,  for  roaming  on  the  Earth,  agreeably  to 
the  ordinances  of  the  scriptures.  Let  the  animal,  duly  pro- 
tected, wander  over  the  Earth  !'^- 

"Yudhishthira  said, — 'Let  arrangements  be  made  by  tliee, 
O  regenerate  one,  about  loosening  this  horse  for  enabling  it  to 
wander  over  the  Earth  at  its  will  !^'  It  behooveth  thee,  O 
ascetic,  to  say  who  will  protect  this  steed  while  roaming  over 
the  Earth  freely  according  to  its  will'  "^* 

Vai^arapayana  continued, — 'Thus  addressed  (by  king  Yu- 
dhishthira), O  monarch,  the  Island-born  Krishna  said, — He 
who  is  born  after  Bhimasena,  who  is  the  foremost  of  all  bow- 
men," who  is  called  Jishnu,  who  is  endued  with  great  patience 
and  capable  of  overcoming  all  resistance, — he  will  protect  the 
horse  !  That  destroyer  of  the  Nivatakavachas  is  competent  to 
conquer  the  whole  Earth."  In  him  are  all  celestial  weapons. 
His  body  is  like  that  of  a  celestial  in  its  powers  of  endurance. 
His  bow  and  quivers  are  celestial.  Even  he  will  follow  this 
horse."  He  is  well  versed  in  both  Religion  and  Wealth,  He 
\s  a  master  of  all  the  sciences,  O  foremost  of  kings,  he  will 
agreeably  to  the  scriptures,  cause  the  steed   to  roam  and   graze 

*  'Sphya'  wan  a  wooden  Rword  or  soimital",  used  for  slaying  the  sacri- 
ficial animal.  'Kui'cha'  is  a  handful  of  Kn?a  grass.  All  these  things 
are  directed  by  Vyiisa  to  be  na;lp  of  pnvp  gold, — T. 


Parva.]  acwamedha  parva,  183 

at  its  will.^*  This  mighfcy-armed  prince,  of  dark  complexion, 
is  endued  with  eyes  resembling  the  petals  of  the  lotus.  That 
hero,  the  father  of  Abhiraanyu,  will  protect  the  steed.*®  Bhima- 
sena  also  is  endued  with  great  energy.  That  son  of  Kunti  is 
possessed  of  immeasurable  might.  He  is  competent  to  protect 
the  kingdom,  aided  by  Nakula,  0  monarch  l^°  Possessed  of 
great  intelligence  and  fame,  Sahadeva  will,  0  thou  of  Kuru's 
race,  duly  attend  to  all  the  relatives  that  have  been  invited  to 
thy  capital.'^^  Thus  addressed  by  the  Rishi,  that  perpetuater 
of  Kuru's  race,  viz.,  Yudhishthira,  accomplished  every  injunc- 
tion duly  and  appointed  Phalguna  to  attend  to  the  horse.^^ 

"Yudhishthira  said, — 'Come,  O  Arjnna,  let  the  horse,  O 
hero,  be  protected  by  thee  !  Thou  alone  art  competent  to  pro- 
tect it,  and  none  else  !^^  Those  kings,  O  mighty-armed  hero, 
who  will  come  forward  to  encounter  thee,  try,  O  sinless  one, 
to  avoid  battles  with  them  to  the  best  of  thy  power  l^*"  Thou 
shouldst  also  invite  them  all  to  this  sacrifice  of  mine.  Indeed, 
O  mighty-armed  one.  go  forth  but  try  to  establish  friendly  re- 
lations with  them  !'  ""^ 

Vai(;ampayana  continued, — "The  righteous-souled  king  Yu- 
dhishthira, having  said  so  unto  his  brother  Savyasachin,  com- 
manded Bhima  and  Nakula  to  protect  the  city.^^  With  the 
permission  of  king  Dhritara^ihtra,  Yudhishthira  then  set  Saha- 
deva, that  foremost  of  warriors,  to  wait  upon  all  the  invited 
guests."^' 


Section  LXXIII. 

Vaicampayana  said, — "When  the  hour  /or  initiation  came, 
all  those  great  Ritwijas  duly  initiated  the  king  in  view  of  the 
horse  sacrifice.*  Having  finished  the  rites  of  binding  the  sacri- 
ficial animals,  the  son  of  Pandu,  viz.,  king  Yudhishthira  the 
just,  endued  with  great  energy,  the  initiation  being  over,  shone 
with  great  splendour  along  with  those  Ritwijas.^  The  horse 
that  was  brought  for  the  horse-sacrifice  was  let  loose,  agreeably 
to  the  injunctions  of  the  scriptures,  by  that  utterer  of  Brahma, 
viz.,  Vyasa  himself  of  immeasurable  energy.^  Then  king  Yu- 
dhishthira the  just,  0    monarch,  after    his    initiation,  adorned 


184  MAHABHARATAi  [Anug'itci 

with  a  garland  of  gold  around  his  neck,  shone  in  beauty  like 
a  blazing  fire.*  Having  a  black  deer  skin  for  his  upper  gar- 
ment, bearing  a  stiff  in  hand,  and  wearing  a  cloth  of  red  silk, 
the  son  of  Dharma,  possessed  of  great  splendour,  shone  like  a 
second  Prajapati  seated  on  the  sacrificial  altar.*  All  his  Ritwi- 
jas  also,  O  king,  were  clad  in  similar  robes.  Arjima  also  shone 
like  a  blazing  fire.*  Dhananjaya,  unto  whose  car  were  yoked 
white  steeds,  then  duly  prepar  d,  0  king,  to  follow  that  horse 
of  the  comp'exion  of  a  black  deer,  at  the  command  of  Yu- 
dhishthira.^  Repeatedly  drawing  his  bow,  named  Gandiva, 
O  king,  and  casing  his  hand  in  a  fence  made  of  iguana  skin, 
Avjuna,  O  monarch,  prepared  to  follow  that  horse,  0  ruler  of 
men,  with  a  cheerful  heart.^  All  Hastinapore,  0  king,  with 
the  very  children,  came  out  at  that  spot  from  desire  of  behold- 
ing Dhananjaya,  that  foremost  of  the  Kurus,  on  the  eve  of  his 
journey.^  So  thick  was  the  crowd  of  spectators  that  came  to 
behold  the  hor->e  and  the  prince  who  was  to  follow  it,  that 
in  consequence  of  the  pressure  of  bodies,  it  seemed  a  fire  was 
created.^"  L'  ud  was  the  noise  that  arose  from  that  crowd  of 
men  vho  assembled  together  for  beholding  Dhananjnya  the  son 
of  Kunfci,  and  it  seemed  to  fill  all  the  points  of  the  compass  and 
the  entire  welkin."  And  they  said, — 'There  goes  the  son  of 
Kunti,  and  there  that  horse  of  blazing  beauty  !  Indeed,  the 
mighty-armed  hero  follows  the  horse,  having  armed  himself  with 
his  excellent  bow  !** — Even  these  were  the  words  which  Jishnu 
of  noble  intelligence  heard.  The  citizens  also  blessed  him,  say- 
ing,— 'Let  blesungs  be  thine  !  Go  thou  safely  and  come  back, 
O  Bharata  !'"  Others,  O  chief  of  men,  uttered  these  words: 
— So  great  is  the  press  that  we  do  not  see  Arjuna.  His  bow, 
however,  is  visible  to  us.'*  Even  that  is  the  celebrated  bow 
Gandiva  of  terr,ble  twang  '  Blessed  be  thou.  Let  all  dangers 
fly  from  thy  path  !  Let  fear  nowhere  inspire  thee  1'^  When  he 
returns  we  shall  behold  him,  for  it  is  certain  that  he  Avill  come 
back  !'  The  high-sou!ed  Arjuna  repeatedly  heard  thc=;e  and 
similar  other  sweet  Avords  of  men  and  women,  O  chief  of  the 
Bharataa.  A  di?;ciple  of  Yajnavalkya,  who  was  well-versed  in 
all  sacrificial  rites,  and  wlio  wa**  a  complete  master  of  the  Vedas, 
proceeded  with  Partha  for  performing  nuspir-ious  rites  in  favour 


Parva.]  agwamedha  parva:  185 

of  the  hero.  Many  Brahmanas  also,  0  king,  all  well-conversant 
with  the  Vedas,""^^  and  many  Kshatriyas  too,  followed  the 
high-souled  hero,  at  (the  command,  O  monarch,  of  Tudhish- 
thira  the  just.^®  The  horse  then  roamed,  O  foremost  of  men, 
wherever  he  liked  over  the  Earth  already  conquered  by  Pan- 
davas  with  the  energy  of  their  weapons.**'  In  course  of  the 
horse's  wanderings,  O  king,  many  great  and  wonderful  battles 
were  fought  between  Arjuna  and  many  kings.  These  I  shall 
describe  to  thee.*^  The  horse,  O  king,  roamed  over  the  whole 
Earth.  Know,  O  monarch,  that  from  the  north  it  turned  to- 
wards the  East.'^"  Grinding  the  kingdoms  of  many  monarcbs 
that  excellent  horse  wandered.  And  it  was  followed  slowly  by 
the  great  car- warrior  Arjuna  of  white  steeds.*'  Countless, 
O  monarch,  was  the  fate  of  Kshatriyas, — of  kings  in  myriads 
— who  faught  with  Arjuna  on  that  occasion,  for  having  losfe 
their  kinsmen  on  the  field  of  Kurukshetra.**  Innumerable 
Kiratas  also,  0  king,  and  Yavanas,  all  excellent  bowmen,  and 
diverse  tribes  of  Miechcchas  too,  who  had  been  discomfited 
before  (by  the  Pandavas  on  the  field  of  Kurukshetra),*^  and 
many  Aryan  kings,  possessed  of  soldiers  and  animals  endued 
with  great  alacrity,  and  all  irresistible  in  fight,  encountered 
the  son  of  Pandu  in  battle.*^  Thus  occurred  innumerable 
battles  in  diverse  countries,  O  monarch,  between  Arjuna  and 
the  rulers  of  diverse  realms  who  came  to  encounter  him.*'^  I 
shall,  O  sinless  king,  narrate  to  thee  those  battles  only  which 
raged  with  great  fury  and  which  were  the  principal  ones 
among  all  he  fought."** 


Section  LXXIV. 

VaiQampayana  said,— "A  battle  took  place  between  the 
diadem-decked  (Arjuna)  and  the  sons  and  grandsons  of  the 
Trigartas  whose  hostility  the  Pandavas  had  incurred  before 
and  all  of  whom  were  well-known  as  mighty  car- warriors.^ 
Having  learnt  that  that  foremost  of  steeds,  which  was  in- 
tended for  the  sacrifice,  had  come  to  their  realm,  those  heroes, 
casing  themselves  in    mail,  surrounded   Arjuna.*     Maunted  on 

[     24     ] 


l^g  maha-rharataI  [Anvglia 

their  cars,  drawn  by  excellent  and  well-decked  horse?,  and  with 
quivers  on  their  backs,  they    surrounded  that   hcfrse,  O    king, 
and  endeavoured  to  capture  it.^     The   diadem-decked   Arjuna, 
Teflecting  on    that    endeavour   of  theirs,  forbade   those   heroes, 
with  conciliatory  speeches,  O    chastiser  of  foes.*     Disregarding 
Arjuna's  message,  they  assailed   him    with   their   shafts.     The 
diadem-decked  Arjuna  resisted  those  warriors  who   were  under 
the  sway   of  darkness   and  passion.''     Jishnu,  addressed   them 
smilingly  and   said,— 'Desist,  ye   unrighteous  ones  !     Life   is   a 
benefit  (that  should  not  be    thrown  away)  !'«     At  the   time   of 
his  setting  out,  he  had  been  earnestly    ordered   by   king   Yu- 
dhishthira  the  just  not  to  slay  those  Kshatriyas  whose  kinsmen 
had  been  slain  before  on  the  field  of  Kurukshetra.^     Recollect- 
ing these  commands  of  king   Yudhishthira  the  just   who   was 
endued  with  great  intelligence,  Arjuna  asked  the  Trigartas   to 
forbear.      Bxit    they    disregarded    Arjuna's  injunction.^     Then 
Arjuna  vanquished    Suryavarman,  the   king    of  the   Trigartas, 
in  battle,  by  shooting  countless  shafts  at  him   and   laughed   in 
Bcorn.®     The  Trigarta  warriors,  however,  filling   the  ten   points 
with  the  clatter  of  their   cars  and    car- wheels,  rushed   towards 
Dhananjaya.^**     Then  Suryavarman,  displaying  his  great  light- 
ness of  hand,  pierced    Dhananjaya  with   hundreds   of  straight 
arrows,  O  monarch  !"     The  other  great  bowmen    who  followed 
the  king  and  who    were   all    desirous   of  compassing  the   des- 
truction  of    Dhananjaya,    shot   showers   of  arrows   on    him." 
With  countkss  shafts  shot  from  his  own    bowstring,  the  son    of 
Pilndu,  O    king,  cut    off  those    clouds    of  arrows  upon    which 
they   fell  down.^^     Endued    with    great   energy,  Ketuvarman, 
the  younger  brother  of  Suryavarman,  and    possessed    of  youth- 
fid  vigour,  fought,  for  the  sake  of  his   brother,  against  Pandu's 
son    possessed   of    great   fame.^*     Beholding    Ketuvarman    ap- 
proaching   towards    him    for   battle,  Vibhatsn,  that   slayer   of 
hostile  heroes,  slew    him    with    many   sharp-pointed   arrows.^^ 
Upon  Ketuvarmana's  fall,  the  mighty    car- warrior   Dhritavar- 
man,  rushing  on  his  car   towards    Arjuna,  showered    a    perfect 
downpour    of  arrows  on    him."     Beholding    that    lightness    of 
hand   displayed   by    the    youth    Dhritavarman,    Gudakeca   of 
mighty  energy  and  great  prowess  became  highly  gratified    with 


Parva.]  acwamedha  pakva^  187 

him."     The  son  of  Indra  could  not  sea   when  the  young  war- 
rior took  out  his  arrows  and  when  he  placed  them  on   his   bow- 
string aiming  at  him.     He  only  saw  showers   of  arrows  in   the 
air."     For  a  brief  space  of  time,  Arjuna  gladdened  his  enemy 
and  mentally  admired  his  heroism  and  skill.^^     The  Kuru  hero, 
smiling  the  while,  fought  with   that   youth   who   resembled  an 
angry  snake.     The  mighty-armed   Dhananjaya,  glad  as  he  was 
in  beholding   the    valour    of  Dhritavarman,  did    not   take   his 
life.''**     While,  however,  Partha  of  immeasurable  energy  fought 
mildly  with  him  without  wishing  to   take   his   life,  Dhritavar- 
man shot  a  blazing    arrow   at   him.^^     Deeply    pierced   in   the 
hand  by   that    arrow,  Vijaya   became   stupefied   and   his  bow 
Gandiva  fell   down    on   the   Earth   from   his   relaxed   grasp.''* 
The  form  of  that  bow,  O  king,  when  it  fell  from   the   grasp   of 
Arjuna,  resembled,  O  Bharata,    that  of  the  bow  of  Indra  (that 
is  seen  in  the  welkin  after  a  shower).''^     When  that  great   and 
celestial   bow   fell    down,  O    monarch,  Dhritavarman    laughed 
loudly  in   battle.^*     At  this,  Jishnu,  excited    with  rage,  wiped 
the  blood  from  his  hand    and  once    more   taking   up   his   bow, 
showered  a  perfect  downpour   of  arrows.^"     Then    a   loud   and 
confused  noise  arose,  filling  the  welkin  and   touching  the   very 
heavens  as  it  were,  from  diverse   creatures  who  applauded  that 
feat  of  Dhananjaya.^®     Beholding   Jishnu   inflamed  with   rage 
and  looking  like  Yama  himself  as    he   appears   at   the   end    of 
the  Yuga,    the    Trigarta    warriors    hastily   surrounded   him,^'^ 
rushing  from  their  posts  and  desirous  of  rescuing  Dhritavarman. 
Seeing  himself  surrounded  by    his   foes,  Arjuna   became    more- 
angry  than  before.*^     He  then   quickly   despatched    eight   and 
ten  of  their  foremost  warriors   with  many   shafts   of  hard   iron 
that  resembled  the  arrows  of  the   great   Indra    himself.^^     The 
Trigarta    warriors   then   began   to   fly.     Seeing   them   retreat, 
Dhananjaya,  with  great  speed,  shot  many  shafts   at  them   that 
resembled    wrathful   snakes   of    virulent   poison,    and   laughed 
aloud.^®     The  mighty  car-warriors  of  the  Trigartas,  with   dis- 
pirited hearts,  fled  in    all    directions,  exceedingly   afflicted   by 
Dhananjaya  with  his  arrows.^^     They  then  addressed  that  tiger 
among  men,  that  slayer  of  the  Samsaptaka  host    (on    the   field 
of  Kurukshetra),  saying, — 'We  are   your  slaves  !     We   yield  to 


188  mahabharata;  [Anugitd 

thee  \*^'^  Do  fchou  command  us,  O  Partha  !  Lo,  we  wait  here 
as  the  most  docile  of  thy  servants  ! — O  delightor  of  the  Kurus, 
we  shall  execute  all  thy  commands  !'^'  Hearing  these  words 
expressive  of  their  submission,  Dhananjaya  said  unto  them, — 
'Do  ye,  0  kings,  save  your  lives,  and  accept  my  dominion '  "^* 


Section  LXXV. 

Vai^ampn-yana  said, — "That  foremost  of  steeds  then  pro- 
ceeded to  the  realm  of  Pragjyotisha  and  began  to  wander 
there.  At  this,  Bhagadatta's  son,  who  was  exceedingly  va- 
lourous  in  battle,  came  out  (for  encountering  Arjuna).^  King 
Vajradatta,  O  chief  of  the  Bharatas,  finding  the  (sacrificial) 
steed  arrived  within  his  realm,  fought  (for  detaining  it).^  The 
royal  son  of  Bhagadatta,  issuing  out  of  his  city,  afflicted  the 
steed  that  was  coming  (and  seizing  it),  marched  back  towards 
his  own  place.^  Marking  this,  the  mighty-armed  chief  of  the 
Kuru  race,  speedily  stretched  his  Gandiva,  and  suddenly 
rushed  towards  his  foe.*  Stupefied  by  the  shafts  sped  from 
Gandiva,  the  heroic  son  of  Bhagadatta,  letting  off  loose  the 
steed,  fled  from  Partha.-j-^  Once  more  entering  his  capital, 
that  foremost  of  kings,  irresistible  in  battle,  cased  himself  in 
mail,  and  mounting  on  his  prince  of  elephants,  came  out.® 
That  mighty  car-warrior  had  a  white  umbrella  held  over  his 
head,  and  was  fanned  with  a  milk-white  yak-tails.'^  Impelled 
by  childishness  and  folly,  he  challenged  Partha,  the  mighty 
car- warrior  of  the  Pandavas,  famed  for  terrible  deeds  in  battle, 
to  an  encounter  with  him.®  The  enraged  prince  then  urged 
towards  Arjuna  that  elephant  of  his,  which  resembled  a  verit- 
able mountain,  and  from  whose  temples  and  mouth  issued 
streams   of  juice     indicative    of    excitement.^      Indeed,    that 

*  It  will  be  remembered  that  the  Samsaptaka  host  which  had  en- 
gaged Arjuna  for  several  days  on  the  field  of  Kurukshetra,  all  consis-ted 
of  Trigarta  warriors  led  by  their  king  SuQarman.  'Samsaptaka'  means 
'sworn.'  Those  soldiers  who  took  the  oath  that  they  would  either  con* 
puer  or  die,  were  called  by  that  name. — T. 

t  The  reading  in  every  edition  seems  to  be  vicious.  For  obviotis 
reasons,  I  read  'Pavthadnp.idravat'  instead  of  'Parthamupadravat.' — T. 


rarva.]  .  acwamedha  parva!  189 

elephant  showered  its  secretions  like  a  mighty    mass   of  clouds 
pouring   rain.     Capable    of  resisting   hostile    feats   of  its   own 
species,  it  had  been  equipped   agreeably    to    the    ordinances  of 
the  treatises  (on  war-elephants).     Irresistible  in    battle,  it  had 
become  so  infuriate  as  to  be    beyond    control.^"     Urged    on    by 
the   prince    with   the   iron-hook,  that    mighty    elephant   then 
seemed  (as  it  advanced)  as  if  it  would  cut  through   the    welkin 
(like  a  flying    hill)."     Beholding  it   advance   towards   him,  O 
king,  Dhananjaya,  filled  with  rage  and  standing  on  the   earth, 
O  Bharata,  encountered  the  prince  on  its  back."     Filled   with 
wrath,  Vajradatta  quickly  shed   at   Arjuna  a  number  of  broad- 
headed  shafts  endued  with  the   energy    of  fire   and   resembling 
(as  they  coursed  through  the   air)   a   cloud   of  speedily-moving 
locusts.^^     Arjuna,  however,  with   shafts   sped   from    Gandiva, 
cut  off  those  arrows,  some  into  two  and   some  into  three  pieces. 
He  cut  them  off  in  the  welkin    itself  with   those   shafts   of  his 
coursing  through    the    welkin.**     The    son    of  Bhagadatta,  be- 
holding his  broad-headed   shafts  thus  cut   off,  quickly   sped   at 
Arjuna   a   number   of    other   arrows    in   a   continuous    line.*^ 
Filled  with  rage   at   this,  Arjuna,    more    quickly   than   before, 
shot   at   Bhagadatta's   son    a   number    of   straightly   coursing 
arrows   equipt    with   golden    wings.**      Vajradatta   of  mighty 
energy,  struck  with  great  force  and    pierced    with  those  arrows 
in  that  fierce  encounter,  fell  down    on    the   Earth.     Conscious- 
ness, however,  did  not  desert   him."     Mounting  on  his   prince 
of  elephants   again   in    the    midst   of  that   battle,  the   son    of 
Bhagadatta,  desirous  of  victory,  very  coolly   sped  a  number   of 
shafts  at  Arjuna."     Filled  with   wrath,  Jishnu   then    sped    at 
the  prince  a  number  of  arrows  that  looked  like   blazing   flames 
of  fire  and    that   seemed   to   be   so   many    snakes   of  virulent 
poison."     Pierced  therewith,  the   mighty   elephant,  emitting  a 
large    quantity    of  blood,    looked   like   a    mountain    of   many 
springs  discharging  rillets  of  water  coloured  with  red  chalk. 


"20 


Section  LXXVI. 

Vaigampayana  said, — "Thus  waged   that   battle,  O  chief  of 
the  Bharatas,  for  three  days  between  Arjuna   and  that  prince 


190  maHabhaRata.         .  [AnugitA 

like  the  encounter  between  him  of  a  hundred  sacrifices  and 
Vritra.^  On  the  fourth  day,  Vajradatta  of  great  might  laugh- 
ed loudly  and,  addressing  Arjuna,  said  these  words:" — 'Wait, 
wait,  0  Arjuna  !  Thou  shalt  not  escape  me  with  life  !  Slay- 
ing thee  I  shall  duly  discharge  the  water-rite  of  my  sire  !^ 
My  aged  sire,  Bhagadatta,  who  was  the  friend  of  thy  sire,  was 
slain  by  thee  in  consequence  of  his  weight  of  years.  Do  thou, 
however,  fight  me  that  am  but  a  boy  !'**  Having  said  these 
words,  O  thou  of  Kuru's  race,  king  Vajradatta,  filled  with 
rage,  urged  his  elephant  towards  the  son  of  Pandu.^  Urged 
on  by  Vajradatta  of  great  intelligence,  that  prince  of  ele- 
phants, as  if  desirous  of  cutting  through  the  welkin,  rushed 
towards  Dhananjaya.^  That  prince  of  elephants  drenched 
Arjuna  with  a  shower  of  juice  emitted  from  the  end  of  his 
trunk,  like  a  mass  of  blue  clouds  drenching  a  hill  with  it3 
downpour/  Indeed,  urged  on  by  the  king,  the  elephant, 
repeatedly  roaring  like  a  cloud,  rushed  towards  Phalguna,  with 
that  deep  noise  emitted  from  its  mouth.®  Verily,  urged  on  by 
Vajradatta,  that  prince  of  elephants  quickly  moved  towards 
the  mighty  car-warrior  of  the  Kurus,  with  the  tread  of  one 
that  seemed  to  dance  in  excitement.®  Beholding  that  beas* 
of  Vajradatta  advance  towards  him,  that  slayer  of  foes,  viz., 
the  mighty  Dhananjaya,  relying  on  Gandiva,  stood  his  ground 
without  shaking  with  fear.^**  Recollecting  what  an  obstacle 
Vajradatta  was  proving  to  the  accomplishment  of  his  task, 
and  remembering  the  old  enmity  of  the  house  (of  Pragjyotisha 
towards  the  Pandavas),  the  son  of  Pandu  became  exceediiigly 
inflamed  with  wrath  against  the  king."  Filled  with  rage, 
Dhananjaya  impeded  the  course  of  that  beast  with  a  shower 
of  arrows  like  the  shore  resisting  the  surging  sea.^^  That 
prince  of  elephants  possessed  of  beauty  (of  form),  thus  im- 
peded by  Arjuna,  stopped  in  its  course,  with  body  pierced 
Avith  many  an  arrow,  like  a  porcupine  with  its  quills  erect." 
Seeing  his  elephant  impeded  in  its  course,  the  royal  son  of 
Bhagadatta,  deprived  of  sense   by    rage,  shot    many    whetted 

arrows   at   Arjuna.^*     The    mighty-armed    Arjuna   baffled   all 

*«,i — .. , , 

*  Bhagadatta  was  the  friend  of  Indra,  the   father  of  Arjuna.— T, 


Farva.]  acwamebha  parva!  191 

those  arrows  wifch  many  foe-slaying  shafts  of  liis.  The  feat 
seemed  to  be  exceedingly  wonderful.^^  Once  more  the  king 
of  the  Pragjyotishas,  inflamed  with  ire,  forcibly  urged  hia 
elephant,  which  resembled  a  mountain,  at  Arjuna.^^  Behold- 
ing the  beast  once  more  advancing  towards  him,  Arjuna  shot 
with  great  strength  a  shaft  at  it  that  resembled  a  veritable 
flame  of  fire.^^  Struck  deeply  in  the  very  vitals,  0  king,  by 
the  son  of  Pandu,  the  beast  suddeT)ly  fell  down  on  the  Earth 
like  a  mountain  summit  loosened  by  a  thunder-bolt.^^  Struck 
with  Dhananjaya's  shaft,  the  elephant,  as  it  lay  on  the  Earth, 
looked  like  a  huge  mountain  cliff  lying  on  the  ground,  loosen- 
ed by  the  bolt  of  Indra.^®  When  the  elephant  of  Vajradatta 
was  prostrated  on  the  ground,  the  son  of  Pandu,  addressing 
the  king  who  had  fallen  down  with  his  beast,  said, — 'Do  not 
fear  !-°  Indeed,  Yudhishthira  of  mighty  energy  said  unto  me 
while  commissioning  me  for  this  task  even  these  words,  viz., 
Thou  shouldst  not,  0  Dhananjaya,  slay  those  kings  (who  may 
encounter  thee  in  battle)  !^^  O  tiger  among  men,  thou  shouldst 
regard  thy  task  as  accomplished  if  only  thou  disablest  those 
hostile  kings  !  Thou  shouldst  not  also,  O  Dhananjaya,  slay 
the  warriors  of  those  kings  who  may  come  forth  to  fight  thee  !^^ 
With  all  their  kinsmen  and  friends.  They  should  be  requested 
to  come  to  the  horse- sacrifice  of  Yudhishthira  !"^ — Having  heard 
these  commands  of  my  brother,  I  shall  not  slay  thee,  0  king  ! 
Rise  up  ;  let  no  fear  be  thine  ;  return  to  thy  city  safe  and 
sound,  O  lord  of  Earth  !"*  When  the  day  of  full  moon  in  the 
month  of  Chaitra  comes,  thou  shalt,  O  great  kir)g,  repair  to 
that  sacrifice  of  king  Yudhishthira  the  just,  for  it  takes  place 
on  that  day  !'"  Thus  addressed  by  Arjuna,  the  royal  son  of 
Bhagadatta,  defeated  by  the  son  of  Pandu,  said, — 'So  be  it  '.'  ""* 


Section  LXXVII. 

Vai(;ampayana  said, — "There  occurred    a    great    battle    be- 
tween the  diadem-decked  Arjnna  a!)d    the    hundreds    of  Sain- 
dhavas  who  still  lived  after  the  slaughter  of  their    clan  (on  the 
field  of  Kurukshetra).^     Hearing  that  he   of  white    steeds    had 
entered    their  territories,  those    Kshetriyas   came    out   against 


192  mahabharata  [Anuglta 

him,  unable  to  bear  that  foremost  one  of  Pandu's  race.''     Those 
warriors  who  were  as   terrible  as    virulent   poison,  finding   the 
horse  within  their    dominion,  seized  it  without   being    inspired 
with   any    fear    of  Pfirtha    who    was    the   younger   brother   of 
Bhimasena.^     Advancing  against  Vibhatsu  who   waited  on  foot, 
armed  with  his  bow,  upon   the   sacrificial   steed,  they   assailed 
him    from    a    near   point.*      Defeated    in    battle    before,  those 
Kshatriyas  of  mighty  energy,  impelled  by  the  desire  of  victory, 
surrounded  that   foremost  of  men.''     Proclaiming   their   names 
and  families  and  their  diverse  feats,  they  showered  their  arrows 
on  Partha.®     Pouring  showers  of  arrows    of  such   fierce  energy 
as  were  capable  of  impeding   the   course   of  hostile   elephants, 
those    heroes   surrounded    the   son    of  Kunti,  desirous   of  van- 
quishing   him    in    battle.'      Themselves   seated    on   cars,  they 
fought  Arjuna  of  fierce  feats  who    was   on   foot."     From   every 
side  they  began  to  strike  that  hero,  that   slayer   of  the  Nivata- 
kavachas,    that   destroyer   of  the    Samsaptakas,  that   killer   of 
the  king  of  the  Sindhus  ^     Surrounding  him  on    everyside   as 
within  a  cage  by  means  of  a  thousand   cars  and    ten    thousand 
hor  e,  those  brave  warriors   expressed    their   exultation.-'*'     Re- 
collecting the  slaughter  by  Dhanaiijaya  of  Jayadratha  in  battle 
O  thou  of  Kuru's  race,*^  they  poured  heavy  showers   of  arrows 
on  that  hero  like  a  mass   of  clouds  showering   a    heavy   down- 
pour.    Overwhelmed  with  that  arrowy   shower,  Arjuna   looked 
like  the  sun  covered  by  a  cloud.^"   That  foremost  son  of  Pandu, 
in  the  midst  of  that  cloud  of  arrows,  resembled    a  bird    in    the 
midst  of  an  iron  cage,  O  Bharata  I*^     Seeing  the  son  of  Kunti 
thus  a^icted  with  shafts,  cries  of  oh  and    alas  were    uttered  by 
the  three    worlds   and    the    Sun    himself  became   shorn    of  his 
splendour.'*     Then,  O  king,  a    terrible    wind    began    to   blow, 
and  Rilhu  swallowed  up  both  the   Sun    and    the    Moon    at    the 
same  time.'^     Many    meteors  struck    the    solar    disc    and    then 
shot    in   different    directions.     The    prince    of  mountains,  viz,, 
Kailasa,  began  to  tronible.*"     The    .seven    (celestial)    Kishis,  as 
also   the    other    Rishis    of  Heaven,  penetrated    with    fear,  and 
afflicted  with  grief  and  sorrow,  breathed  hot  sighs.''     Piercin*- 
through  the  welkin,  those    meteors    fell    on    the    lunar   disc    as 
well.     All  the  points  of  the  compass  became  filled    with    smoke 


Parva.]  acwamedha  parva.  193 

and  assumed  a  strange  aspect. ^^  Rdddish  clouds,  with  flashes 
of  lightning  playing  in  their  midst  and  the  bow  of  Indra 
measuring  them  from  side  to  side,  suddenly  covered  the  welkin 
and  poured  flesh  and  bloods  on  the  Earth."  Even  such  was 
the  aspect  which  all  nature  assumed  when  that  hero  was  over- 
whelmed with  showers  of  shafts.  Indeed,  when  Phalguna, 
that  foremost  one  among  the  Bharatas,  was  thus  attlicted, 
those  marvels  were  seen.^°  Overwhelmed  by  that  dense  cloud 
of  arrows,  Arjuna  became  stupefied.  His  bow,  Gandiva,  fell 
down  from  his  relaxed  grip  and  his  leathern  fence  also  slipped 
down.^^  When  Dhananjaya  became  stupefied,  the  Saindhava 
warriors  once  more  shot  at  that  senseless  warrior,  without  loss 
of  time,  innumerable  other  shafts.^^  Understanding  that  the 
son  of  Pritha  was  deprived  of  consciousness,  the  deities,  with 
hearts  penetrated  by  fear,  began  to  seek  his  welfare  by  utter- 
ing diverse  benedictions.^^  Then  the  celestial  Rishis,  the 
seven  Rishis,  and  the  regenerate  Rishis,  became  engaged  in 
silent  rev;itations  from  desire  of  giving  victory  to  Pritha's  son 
of  great  intelligence.^*  When  at  last  the  energy  of  Partha 
blazed  forth  through  tho?e  acts  of  the  denizens  of  Heaven, 
that  hero,  who  was  conversant  with  celestial  weapons  of  high 
efficacy,  stood  immovable  like  a  hill.-^  The  delighter  of  the 
Kurus  then  drew  his  celestial  bow.  And  as  he  repeatedly 
stretched  the  bowstring,  the  twang  that  followed  resembled  the 
loud  sound  of  some  mighty  machine.^"  Like  Purandara  pour- 
ing rain,  the  puissant  Arjuna  then,  with  that  bow  of  his,  poured 
incessant  showers  of  shafts  on  his  foes.^^  Pierced  by  those 
shafts  the  Saindhava  warriors  with  their  chiefs  became  invisi- 
ble like  trees  when  covered  with  locusts.^^  They  were  fright- 
ened at  the  very  sound  of  Gandiva,  and  afliiicted  by  fear  they 
fled  away.  In  grief  of  heart  they  shed  tears  and  uttered  loud 
lamentations."'*  The  mighty  warrior  moved  amidst  that  host 
of  foes  with  the  celerity  of  a  fiery  wheel,  all  the  time  piercing 
those  warriors  with  his  arrows. ^^  Like  the  great  Indra,  the 
wielder  of  the  thunder-bolt,  that  slayer  of  foes,  viz.,  Arjuna, 
shot  from  his  bow  in  every  direction  that  shower  of  arrows 
which  resembled  a  sight  produced  by  magic  (instead  of  any 
human   agency ).^^      The    Kaurava    hero,  piercing    the   hostile 

[     25     ] 


194  mahabharata!  [Anugitd 

host  with  showers  of  arrows  looked  resplendent  like  the   autum- 
nal Sun  when  he  disperses  the  clouds  with  his  powerful  rays."^' 


Section  LXXVIII. 

Vai^ampayana  said, — "The  irresistible  wielder  of  Gandiva, 
addresfc  for  battle,  stood  immovable  on  the  field  like  Himavat 
himself.*  The  Saindhava  warriors,  once  more  rallying,  shower- 
ed in  great  wrath  repeated  down-pours  of  shafts  on  him.^ 
The  mighty-armed  hero,  laughing  at  his  foes,  who  had  once 
more  rallied  but  who  were  on  the  point  of  death,  addressed 
them  in  these  soft  words,^ — 'Do  ye  fight  to  the  best  of  your 
power  and  do  ye  endeavour  to  vanquish  me.  Do  ye,,  hoAvever, 
accomplish  all  necessary  acts,  for  a  great  danger  awaits  you 
all  '.*  See,  I  fight  all  of  you,  baffling  your  clouds  of  arrows  ! 
Bent  as  you  are  on  battle,  tarry  a  little.  I  shall  soon  quell 
your  pride  !'^  The  wielder  of  Gandiva,  having  said  these 
words  in  wrath,  recollected,  however,  the  words,  O  Bharata, 
of  his  eldest  brother.®     Those  words  were, — 'Thou   shouldst  not, 

0  child,  slay  those  Kshatriyas  Avho  will  come  against  thee  for 
battle  !  They  shouM,  however,  be  vanquished  by  thee  !'  That 
foremost  of  men,  Phalguna,  had  been  thus  addressed  by  king 
Yudhishthira  the  just,  of  great  soul.  He,  therefore,  began  to 
reflect  in  this  strain.  'Even  thus  was  I  commissioned  by  my 
brother.  Warriors  advancing  against  me    should  not  be  slain. ''"^ 

1  must  act  in  such  a  way  as  not  to  falsify  the  words  of  king 
Yudhishthira  the  just  !'®  Having  arrived  at  this  conclusion, 
Phalguna,  that  foremost  of  men,  then  said  unto  those  Sain- 
dhavas  who  were  all  fierce  in  battle,  these  words  :*° — 'I  say 
what  is  for  your  benefit.  Though  staying  before  me,  I  do  not 
wish  to  slay  you.  He  amongst  you  who  will  say  unto  me  that 
he  has  been  vanquished  by  me  and  that  he  is  mine,  will  be 
spared  by  me.**  Having  heard  these  words  of  mine,  act  to- 
wards me  in  that  way  which  may  best  conduce  to  your  benefit  ! 
By  acting  in  a  different  way  you  will  place  yourselves  in  a 
situation  of  great  fear  and  danger.'*-  Having  said  these  Avords 
unto  those  heroic  Avarriors,  the  chief  of  the  Kurus  began  to 
fight  them.     Arjuna  Avas  inflamed   with    Avrath.     His   foes,  de- 


Parva.]  acwamedha  parva!  195 

sirous   of  victory,    were   equally   enraged,**     The    Saindhavas 
then,  O  king,  shot  hundreds  and  thousands  of  straight  arrows 
at    the    wielder   of    Gandiva.**       Dhananjaya,  with   his   own 
whetted   shafts,    cut   off  those   arrows   of  sharp    and   terrible 
points,  resembling  snakes  of  virulent  poision,  before  they  could 
come  up  to  him.*®     Having  cut  off  tho?e  sharp    arrows   equipt 
with    Kanka-feathers,    Arjuna   pierced    each    of  the    warriors 
opposed  to  him  with  a  whetted  shaft."     The  Saindhava    Ksha- 
triyas,  recollecting  that  it  was  Dhananjaya  who  had  slain   their 
king  Jayadratha,  then  hurled  at  him  darts   and  javelins   with 
great  force.*''     The  diadem-decked  Dhananjaya   of  great  might 
baffled  their  intent  by  cutting  off  all  those  weapons  before  any 
of  them  could  reach   him.     At   length   the   son   of  Pandu    be- 
came highly  angry.*^     With  many  straight   and   broad-headed 
arrows,  he  felled    the   heads   of  many    of  those    warriors    who 
were  rushing   at    him    from   desire   of  victory.*^      Many    fled, 
many  rushed  at  Arjuna;  many  moved  not;  all  of  them,  how- 
ever, uttered  such  a  loud  noise    (of  wrath   and  grief  )   that   it 
resembled  the   roar   of  the    ocean. ^^     As   they   were   slain    by 
Partha  of  immeasurable  might,  they    fought  him,  each  accord- 
ing to  his  strength   and    prowess.^*     Their   animals   being   all 
exhausted,  Partha  succeeded  in   depriving   a   large   number  of 
those  warriors  of  their  senses  by  means   of  his   sharpest    shafts 
in  that  battle.^^     Then  Dus9ala,  their   queen,  the   daughter  of 
Dhritarashtra,  knowing  that  they  were    rendered   cheerless   by 
Arjuna,  took  her  grandson  in  her  arms  and  repaired  to  Arjuna.^* 
The   child    was   the    son   of  Suratha  (the  son   of  Jayadratha). 
The  brave  prince  proceeded  to  his  maternal    uncle   on    his   car 
for  the   safety    of  all    the    Saindhava    warriors.^*     The   queen, 
arrived    at   the   presence   of  Dhananjaya,    began   to    weep   in 
sorrow.     The    ]3uissant    Dhananjaya,    seeing    her,    cast    off  his 
bow.^®     Abandoning  his  bow,  Partha  duly   received   his   sister 
and  enquired  of  her  as   to   what    he   could    do  for   her.     The 
queen  replied   unto   him,  saying,^® — O    chief  of  the   Bharatas, 
this  child  is  the  son  of  thy   sister's   son  !     He   salutes   thee,  O 
Partha  !     Look  at  him,  O  foremost  of  men  l"''^     Thus   address- 
ed by  her,  Partha  enquired  after  his    son    (Suratha),  saying. — 
'Where  is  he  ?'f     Dusgala  then  answered  him,  saying,— 'Burn- 


106  MAHABTLvnATA  [Anugii3 

iiig  with    grief  on    account    of  the   slaughter   of  his   sire,  the 
heroic  father  of  tliis   child    died    in    great   affliction    of  heart. 
Listen  to  me  as  to  how  he  met  with    his  death.^°     'O   Dhanan- 
jaya,  he  had  heard  before  that   his    sire    Jayadratha   had    been 
slain  by  thee,  O  sinless  one  !     Exceedingly  afflicted    with  grief 
at  this,  and  hearing  of  thy  arrival    here    as    the    follower   and 
protector  of  the  sacrificial  horse,    he  at  once  fell  down  and  gave 
up  his  life-breaths.     Verily,   deeply    afflicted    with    grief  as    he 
Avas,  as  soon  as  he  heard  of  thy    arrival,  he   gave    up    his   life. 
Seeing  him  prostrate  on  the  Earth;  O  lord,  I  took    his   infant 
son  with  me  and  have   come  to   thee,  desirous   of  thy    protec- 
tion.'    Having  said  these  words,  the  daughter  of  Dhritarashtra 
began  to  lament  in  deep  affliction. ^°''"*     Arjuna  stood  before  her 
in  great  cheerlessness  ©f  heart.     His  face    was   turned    towards 
the  Earth.     The  cheerless  sister   then    said    unto   her   brother, 
Avho  was  equally    cheerless,  these    words:  'Behold    thy   sister! 
Behold  the  child  of  thy  sister's  son  !**     O  perpetuater  of  Kuru's 
race,  O  thou    that    art    fully    conversant    with    every    duty,  it 
behooveth  thee   to   show    mercy    to    this  child,  forgetting   the 
Kuru  prince    (Duryodhana)     and   the    wicked    Jayadratha  !^^ 
Even  as  that  slayer  of  hostile  heroes,  Parikshit,  has  been    born 
of  Abhimanyu,  so  has  this  mighty-armed    child,  my  grandson, 
sprung  from    Suratha  !^®      Taking    him    with    me,  O    chief  of 
men,  I  have  come    to   thee,  desirous   of  the    safety    of  all    the 
warriors !     Do    thou    listen    to    these    word.s    of  mine  l^''     This 
child  of  that  wicked  foe  of  thine    hath   now    come    to    thee,  O 
raighty-armed   hero.      It   behooveth    thee,    therefore,  to   show 
mercy  to  this  infant  !^®     O  chastiser    of  foes,  this   infant    seeks 
to  gratify   thee    by    bending    his    head.     He   solicits   thee    for 
peace  !     O  mighty-armed  hero,  be  inclined    to    make   peace  !^° 
O  thou  that  art  conversant  with  every  duty,  be   thou    gratified 
with  the  child  whose  friends  and  kinsmen    have  all    been    slain 
and  who  himself  knows  nothing   of  what  has    happened  !     Do 
not  yield    to    wrath  l^°     Forgetting  his  disreputable  and    cruel 
grandfather,  who  offended  against  thee  so  highly,  it    behooveth 
thee  to   show   thy    grace    towards   this   child  !'"     Recollecting 
queen  Gandhari  and  king  Dhritarashtra,  Dhananjaya,  afflicted 
with  "rief,  addressed  Dusc^ala  who  had  said   so    unto   him,  and 


Parva.]  acwamedha  p  vrva.  197 

answered  her,  censuring  Kshatriya  practices  the  while. *^  'Fie 
on  Duryodhana,  that  mean  wight,  covetous  of  kingdom  and 
full  of  vanity  !  Alas,  it  was  for  him  that  all  my  kinsmen 
have  been  despatched  by  me  to  the  abode  of  Yama  !'*^  Hav- 
ing said  so,  Dhananjaya  comforted  his  sister  and  became  in- 
clined to  make  peace.  Cheerfully  he  embraced  her  and  then 
dismissed  her,  telling  her  to  return  to  her  palace.**  Dus'^ala 
bade  all  her  warriors  disist  from  that  great  battle,  and  wor- 
shiping Partha,  she  of  beautiful  face  retraced  her  steps  to- 
wards her  abode.*^  Having  vanquished  fhose  heroes,  viz.,  the 
Saindhavas,  thus,  Dhananjaya  began  to  follow  that  steed  which 
roved  at  its  will.*^  The  heroic  Arjuna  duly  followed  that  sacri- 
ficial horse  even  as  the  divine  wielder  of  Pinaka  had  in  days 
of  yore  followed  the  deer  through  the  firmament.**^  The 
steed,  at  its  will,  wandered  through  various  realms  one  after 
another,  enhancing  the  feats  of  Arjuna.*^  In  course  of  time, 
O  chief  of  men,  the  horse,  wandering  at  its  pleasure,  at  last 
arrived  within  the  dominions  of  the  ruler  of  Manipura,  follow- 
ed by  the  son  of  Pandu."*^ 


Section  LXXTX. 

Vaiqampayana  said, — "The  ruler  of  Manipura,  Vabhruva- 
hana,  hearing  that  his  sire  Arjuna  had  arrived  within  his 
dominions,  went  out  with  humility,  with  a  number  of  Brah- 
manas  and  some  treasure  in  his  van.-|-^  Remembering,  how- 
ever, the  duties  of  Kshatriyas,  Dhananjaya  of  great  intelli- 
gence, seeing  the  ruler  of  Manipura  arrive  in  that  guise,  did 
not  approve  of  it.^  The  righteous  souled  Phalguna  angrily 
said, — This  conduct  of  thine  is  not  becoming.  Thou  hast  cer- 
tainly fallen  away  from  Kshatriya  duties.^  I  have  come  here 
as  the  protector  of  Yudhishthira's  sacrificial  horse.  Why,  O 
son,  wilt  thou  not  fight  me,  seeing  that  I  have  come  within 
thy  dominions  ?*     Fie  on  thee,  0  thou  of  foolish  understanding, 

*  The  allusion  is  to  Mahadeva's  pursuing    sacrifice   when   the    latter 
fled  from  hira  in  the  form  of  a  deer. — T. 

t  The  Brahmanas  were  to  receive  Arjuna   duly  and  the   treasure  iwas 
intended  as  a  present  or  offering  of   respect. — T. 


19S  MAHARHARATA.  [AniigltH 

fie    on    thee    that   hast    fallen    away  from     Kshatriya    duties ! 
Fie  on  thee  that  would    receive    me   peacefully    even    though  I 
have  come  here  for  battling  with  thee  !°     In  thus  receiving  me 
peacefully  thou  actest  like  a  woman.     0  thou  of  wretched    un- 
derstanding, if  I  had  come    to  thee,  leaving   aside    my   arms,* 
then  would  this  behaviour  of  thine  have    been    fit,  O    worst    of 
men  !'      Learning   that    these    words    were    addressed   by    her 
husband,  the  daughter  of  the    Snake-king,  viz.,  Ulupi,  unable 
to  talerate  it,  pierced  through  the  Earth  and  came  up   to   that 
spot.*     She  beheld  her  son   standing    there   perfectly   cheerless 
and  with  face  hanging   down.''"®     Indeed,  the    prince   was   re- 
peatedly rebuked  by  his  sire  who    was   desirous   of  battle    with 
him,  O    monarch  !     The    daughter   of  the    snake,  with    every 
limb  possessed    of  beauty,'  viz.,  Ulupi,  said    these   words   con- 
sistent with  righteousness  and   duty  unto  the  prince    who    was 
conversant  with  righteousness  and    duty. — 'Know    that   I   am 
thy  mother  Ulupi   that  am    the   daughter   of  a    snake  !^°     Do 
thou  accomplish    my    behest,    O    son,  for   thou    wouldst   then 
attain  to  great  merit.     Fight  thy  father,  this    foremost   ore   of 
Kuru's  race,  this  hero  that  is  irresistible  in  battle  !^^     Without 
doubt,  he  will  then  be  gratified  with   thee  !'     In  this  way    was 
king  Vabhruvahana   incited   against    his    sire    by    his    (step) 
mother.^^     At  last,  endued  as  he   was   with   great    energy,  he 
made  up  his  mind,  O  chief  of  the    Bharatas,  to  fight   Dhanan- 
jaya.     Putting  on  his  armour  of  bright  gold  and    his   effulgent 
head-gear,^^  he  ascended  an  excellent   car  which   had  hundreds 
of  quivers  ready  on  it.     That  car   was  equipt    with  necessaries 
for  battle  and  had  steeds  yoked  to  it    that    were   endued    with 
the  speed  of  the  mind.^*     It  had  excellent  wheels  and  a  strong 
Upashkara,  and  was  adorned  with  golden   ornaments   of  every 
kind.     Raising  his  standard  which  was  decorated  most  beauti- 
fully and  which  bore  the  device  of  a   lion    in    gold,  the   hand- 
some   prince    Vabhruvahana    proceeded     against    his   sire    for 
battle.^^     Coniing  upon  the  sacrificial  steed  which  was  protect- 
ed by  Partha,  the  heroic  prince  caused  it  to  be    seized  by    per- 
sons well-versed   in    horse-lore.^^     Beholding   the   steed   seized, 

*  Ulupi  was  one   of  the  wives   of  Arjuna.     She   was,  therefore,  the 
step -mother  of  Vabhruvahana,— T. 


Parva.]  acwamedha  parva.  199 

Dhananjaya  became  filled  with  joy.  Standing  on  the  Earth, 
that  hero  began  to  resist  the  advance  of  his  son  who  was  on 
his  car."  The  king  afflicted  the  hero  with  repeated  showers 
of  shafts  endued  with  whetted  points  and  resembling  snakes 
of  virulent  poison.^^  The  battle  that  took  place  between  sire 
and  son  was  incomparable.  It  resembled  the  encounter  be- 
tween the  deities  and  the  Asuras  of  old.  Each  was  gratified 
with  obtaining  the  other  for  an  antagonist.^®  Then  Vabhru- 
vahana,  laughing,  pierced  the  diadem- decked  Arjuna,  that 
foremost  of  men,  in  the  shoulder  with  a  straight  shaft."°  Equipt 
with  feathers,  that  shaft  penetrated  Arjuna's  body  like  a  snake 
penetrating  on  an  anthill.  Piercing  the  son  of  Kunti  through, 
the  shaft,  went  deep  into  the  Earth. ^^  Feeling  acute  pain, 
the  intelligent  Dhananjaya  rested  awhile,  supporting  himself 
on  his  excellent  bow.  He  stood,  having  recourse  to  his  celes- 
tial energy  and  seemed  to  outward  appearance  like  one  depriv- 
ed of  life.^"  That  foremost  of  men,  then  regaining  conscious- 
ness, praised  his  son  highly.  Possessed  of  great  splendour,  the 
son  of  Cakra  said,"^ — Excellent,  Excellent,  0  mighty  armed 
one,  O  son  of  Chitrangada  !  O  son,  beholding  this  feat,  so 
worthy  of  thee,  I  am  highly  gratified  with  thee  !^*  I  shall 
now  shoot  these  arrows  at  thee,  0  son  !  Stand  for  fight  (with- 
out running  away)  !'  Having  said  these  words,  that  slayer  of 
foos  shot  a  shower  of  arrows  on  the  prince.^^  King  Vabhru- 
vahana,  however,  with  his  own  broad-headed  shafts,  cut  all 
those  arrows  which  were  shot  from  Gandiva  and  which  resem- 
bled the  thunder  bolt  of  Indra  in  splendour,  some  in  twain 
and  some  into  three  parts.^®  Then  the  standard,  decked  with 
gold  and  resembling  a  golden  palmyra,  on  the  king's  car  was 
cut  off  by  Partha  with  some  excellent  shafts  of  his."^  The  son 
of  Pandu,  laughing,  next  slew  the  king's  steeds  endued  with 
large  size  and  great  speed.^®  Descending  from  his  car,  the 
king,  inflamed  with  rage,  fought  his  sire  on  foot.^®  Gratified 
with  the  prowess  of  his  son,  that  foremost  one  of  the  sons  of 
Pritha,  viz.,  the  son  of  the  wielder  of  the  thunder- bolt,  began 
to  afflict  him  greatly.^"  The  mighty  Vabhruvahana,  thinking 
that  his  father  was  no  longer  able  to  face  him,  again  afflicted 
him  with  many  shafts  resenibling   snakes   of  virulent    poison.^^ 


200  MAi[AB]TAU\TA  [Anugltd 

From  a  spirit  of  bo3ishiie.ss  he  then  vigorously  pierced  his 
f-ifcher  in  the  bieist  with  a  whetted  shoft  equipt  with  excellent 
wings.^^  That  shaft,  0  king,  penetrated  the  body  of  Pandu's 
son  and  reaching  his  very  vitals  cau8ed  him  great  pain.  The 
delighter  of  the  Kurus,  Dhananjaya,  deeply  pierced  therewith 
by  his  soii,'^*  then  fell  down  in  a  swoon  on  the  Earth,  0  king  ! 
When  that  hero,  that  bearer  of  the  biirthens  of  the  Kurus, 
fell  down,  the  son  of  Chitrangada  also  became  deprived  of  his 
senses.  The  latter's  swoon  was  dne  to  his  exertions  in  battle 
as  also  to  his  grief  at  seeing  his  sire  slain. ^•'"^-'^  He  had  been 
pierced  deeply  by  Arjuna  with  clouds  of  arrows.  He,  there- 
fore, fell  down  at  ihe  van  of  battle  en.bracing  the  Earth.'^^ 
Hearing  that  her  husband  had  been  slain  and  that  her  son  had 
fallen  down  on  the  Earth,  Chitrangada,  in  great  agitation  of 
mind,  repaired  to  the  field  of  battle. ^^  Her  heart  burning 
with  sorrow,  weeping  piceously  the  while,  and  trembling  all 
over,  tlie  mother  of  the  ruler  of  Manipura  saw  her  slain  hus- 
ba-nd.''^*^ 


Section  LXXX. 

Vaitjamp.ayana  said, — "That  lady  of  eyes  like  lotus  petal^^, 
having  indulged  in  copious  lamentations,  and  burning  with 
grief,  at  last  lost  her  senses  and  fell  down  on  the  Earth. ^  Re- 
gaining consciousness  and  seeing  Ulupi,  the  daughter  of  the 
snake  chief,  queen  Chitrangada  endued  with  celestial  beauty, 
said  unto  her  these  words  .•'^ — 'Behold,  0  Ulupi,  our  ever-vic- 
torious husband  si  lin  in  battle,  through  thee,  by  my  son  of 
tender  yeirs  !'^  Art  thou  conversant  with  the  practices  of  the 
respectable  ?  Art  thou  a  wife  devoted  to  thy  lord  ?  It  is 
through  thy  deed  that  tliy  hu^ib^,nd  is  laid  low,  slain  in  battle  '* 
If  Dhananjaya  hath  offended  ag:iinst  tliee  in  every  respect, 
do  thou  forgive  him  !  I  solicit  thee,  do  thou  revive  that  hero  !^ 
O  righteous  lady,  thou  ;irt  conveisant  with  piety.  Thou  art, 
O  blessed  one,  known  (for  thy  virtues)  over  the  tliree  worlds  ! 
How  is  it  that  having;  caused  thy  husband  to  be  slain  bv  thv 
son  thou  dost  not  indulge  in  grief  ?"  O  daughter  of  the  snake 
chief,  I  do  not  grieve  for  my  slain   son  !     I  grieve    for  only  my 


Parva.]  ACWAMEDHA  PARVa!  201 

husband    who   has   received    this   hospitality    from   his   son  !'^ 
Having  said  these  words  unto  the  queenly  Ulupi  the   daughter 
of  the  snake  chief,   the    illustrious    Chitrangada    proceeded   to 
where  her   husband    lay    on    the    Earth    and    addressing    him, 
said,^— 'Rise,  0  dear  lord,  thou  occupiest  the   foremost  place  in 
the   affections    of   the    Kuru   king    (Yudhishthira)  !     Here  is 
that  steed  of  thine  !     It  has  been    set    free    by    me  !°     Verily, 
O  puissant  one,  this  sacrificial  steed  of  king    Yudhishthira   the 
just  should  be  followed  by  thee  !     Why  then  dost  thou  lies  still 
on  the  Earth  ?^°     My  life-breaths  depend  on    thee,  O  delighter 
of  the  Kurus  !     How  is  it  that  he    who   is   the   giver   of  other 
people's   life-breaths    casts   off    his   own    life-breaths   today  ?^^ 
Behold,  0  Ukipi,  this  goodly  sight  of  thy    husband  lying  pros- 
trate on  the  ground  1     How  is  it    that    thou    dost    not    grieve, 
having  caused  him  to  be    slain    through    thy   son    whom    thou 
didst  excite  with  thy  words  ?''     It  is  fit  that    this   boy   should 
succumb  to  the  power  of  death    and    lie   thus   on   the   ground 
beside  his  own  sire  !     Oh,  let   Vijaya,  let   him   that    is   called 
Gudake9a,  let  this  hero  with  reddish  eyes,  come   back  to  life  !^' 
O  blessed  lady,  palygamy  is  no  fault   with  men.      Women    only 
incur  fault  by  taking  more  than    one  husband.     Do    not,  there- 
fore, harbour  such  thoughts  (of  vengeance)  !*"     This   relation- 
ship was  ordained    by   the    Suprerae    ordainer    himself     It    is, 
besides,  an  eternal   and    unchangeable    one.     Do    thou    attend 
to    that    relationship.     Let    thy    union    (with  Dhananjaya)    be 
made  true  !^^     If,  having  slain  thy    husband    through  thy  son, 
thou  dosfc  not  revive  him  today    before   my    eyes,  I    shall    then 
cast  off  my  life-breaths '.'^     Without    doubt,  O    reverend    lady, 
afflicted  as  I   am    with    grief  and    deprived    as    I    am    of  both 
husband  and  son,  I  shall  sit  here  today  in  frayi    in  thy    very 
si-^-ht  !'^''     Havinc'-  said  so  unto  the  daughter  of  the  snake  chief, 
who  was  a  co  wife  with  her   to    Arjuna,   the    princess   Chaitra- 
vahini  sat  in  Prdya,  0  king,  restraining  speech. 'f^^ 

*  'Vahubliaryyata,'  meaning  polygamy  in  the  first  line,  should,  as 
the  noun  of  reference  for  Ttliah'  be  taken  as  'vahunam  bharyyata,'  i-,  e., 
palyandry,  in  the  second  line. — T. 

t  To  sit  in  Pr'iya  is  to  remain  seated  in  a  particular  spot,  abstain- 
ing from  food  and  drink,  with  a  view  to  cast  off  one's  life-breaths. — T. 

I     20     ] 


202  MaITabhauata.  [Anugltii 

Vai^ampayana  continued, — "Ceasing  to  lament,  the  cheer- 
less queen,  taking  upon  her  lap  the  f^et  of  her  husband,  sat 
there,  sighing  heavily  and  wishing  also  the  restoration  of  her 
son  to  life.-'^  King  Vabhruvahana  then,  regaining  conscious- 
ness, saw  his  mother  seated  in  that  guise  on  the  field  of  battle. 
Addressing  her  he  said,"'' — 'What  can  be  more  painful  than 
the  sight  of  my  mother,  who  has  been  brought  up  in  luxury, 
lying  on  the  bare  ground  beside  her  heroic  husband  stretched 
thereon  ?"^  Alas,  this  slayer  of  all  foes,  this  foremost  of  all 
wielders  of  weapons,  hath  been  slain  by  me  in  battle  !  It  is 
evident  tUat  men  do  not  die  till  their  hour  comes  !*--  Oh, 
the  heart  of  this  princess  seems  to  be  very  hard  since  it  does 
not  break  even  at  the  sight  of  her  mighty-armed  and  broad- 
chested  husband  lying  dead  on  the  ground  !-^  It  is  evident 
that  one  does  not  die  till  one's  hour  comes,  since  neither  my- 
self, nor  my  mother  is  deprived  of  life  (at  even  such  a  sight)  !"* 
Alas,  alas,  the  golden  coat  of  mail  of  this  foremost  hero  of 
Kuru's  race,  slain  by  me,  his  son,  knowingly,  is  lying  on  the 
ground,  cut  off  from  his  body  !-^  Alas,  ye  Brahmanas,  behold 
my  heroic  sii'e  lying  prostrate  on  the  Earth,  on  a  hero's  bed, 
slain  by  his  son  !-^  What  benefit  is  done  to  this  hero,  slain  by 
me  in  battle,  by  those  Brahmanas  who  were  commissioned  to 
attend  upon  this  foremost  one  of  Kuru's  race  engaged  in 
following  the  steed  ?"'  Let  the  Brahmanas  direct  what  ex- 
piation should  now  be  undergone  by  me,  a  cruel  and  sinful 
wretch,  that  has  slain  his  own  sire  in  battle  '.-^  Having  slain 
n'iy  own  sire,  I  should,  suffering  every  kind  of  misery,  wander 
over  the  Earth,  cruel  that  I  am,  covering  myself  with  his 
skin  l"^  Give  me  the  two  halves  of  my  sire's  head  today,  (so 
that  I  may  wander  over  the  Earth  with  them  for  that  period), 
for  there  is  no  other  expiation  for  me  that  have  slain  my  own 
sire  !^°  Behold,  0  daughter  of  the  foremost  of  snakes,  thy 
husband  slain  by  me  !  A^erily,  by  slaing  Arjuna  in  battle  I 
have  accomplished  what  is  agreeable  to  thee  '/'^  I  shall  today 
follow  in  the  track    by    which  my    sire    has    gone  !     0    blessed 


*  The  sense  is,  'grief  does  not  kill  ;  that  one  does  not  die  till  one's 
hour  conies  If  it  were  otherwise,  I  would  have  died,  ^^o  heavy  is  the 
load  of  rov  alHiction  !'— T. 


Parva.)  acwamedha  parvaI  203 

one,  I  am  unable  to  comfort  myself  !^-  Be  happy  today,  O 
mother,  seeing  myself  and  the  wielder  of  Gandiva  both  em- 
brace death  today.  I  swear  to  thee  by  truth  itself  (that  I 
shall  cast  off  my  life- breaths)  !'^^  Having  said  these  words» 
the  king,  deeply  afflicted  with  grief,  0  monarch,  touched 
■water,  and  exclaimed  in  sorrow,^* — 'Let  all  creatures,  mobile 
and   immobile,    listen   to    me  !     Do   thou    also  listen    to    me, 

0  mother  !  I  say  the  truth,  O  best  of  all  daughters  of  the 
snakes  !^°     If  this  best  of  men,  Jaya,  my  sire,  does  not  rise  up, 

1  shall  emaciate  my  own  body,  sitting  on  the  field  of  battle  l'^'^ 
Having  slain  my  sire,  there  is  no  rescue  for  me  (from  that 
dire  sin).  Atflicted  as  I  am  with  the  sin  of  slaying  my  sire, 
I  shall  without  doubt  have  to  sink  in  Hell.^^  By  slaying  a 
heroic  Kshatriya  one  becomes  cleansed  by  making  a  gift  of  a 
hundred  kine.  By  slaying  my  sire,  however,  so  dire  has  been 
my  sin  that  my  rescue  is  impossible.^s  This  Dhananjaya,  the 
son  of  Pandu,  was  the  one  hero  endued  with  mighty  enero'y. 
Possessed  of  righteous  soul,  he  was  the  author  of  my  being. 
How  can  I  be  rescued  after  having  slain  him  V^^  Having 
uttered  these  lamentations,  the  high-souled  son  of  Dhananjaya, 
king  Vabhruvahana,  touched  water  and  became  silent,  vowing 
to  starve  himself  to  death. "'^'* 

Vai9ampayana  continued, — "When  the  king  of  Manipura, 
that  chastiser  of  foes,  afflicted  with  grief,  along  with  his 
mother,  sat  down  to  starve  himself  to  death,'*^  Ulupi  then 
thought  of  the  gem  that  has  the  virtue  of  reviving  a  dead 
man.  The  gem,  the  great  refuge  of  the  snakes,  thus  thought 
of,  came  there.*-  The  daughter  of  the  prince  of  snakes,  tak- 
ing it  up,  uttered  these  words  that  highly  gladdened  the 
combatants  standing  on  the  field. *^  Rise  up,  O  son  !  Do  not 
grieve  !  Jishnu  has  not  been  vanquished  by  thee  !  This  hero 
is  incapable  of  being  vanquished  by  men  as  also  by  the  deties 
with  Vasava  himself  at  their  head."  I  have  exhibited  this 
illusion,  deceiving  your  senses,  for  the  benefit  of  this  foremost 
of  men,  viz.,  thy  illustrious  sire  l*°  O  thou  of  Kuru's  race, 
desirous  of  ascertaining  the  prowess  of  thyself,  his  son,  this 
slayer  of  hostile  heroes,  0  king,  came  here  for  battling  with 
thee  '.'"'     It  was  for  that  reason,  0  son,  that   thou    wert   urged 


204  MAHABHARATAi  [Anugitci 

by  me  to  do  battle.  O  puissant  king,  O  son,  do  not  suspect 
that  thou  hast  comnnitted  any,  even  the  least,  fault,  by  ac- 
cepting his  challenge.*^  He  is  a  Rishi,  of  a  mighty  soul,  eternal 
and  indestructible.  0  dear  son,  Cakra  himself  is  incapable  of 
vanquishing  him  in  battle.^®  This  celestial  gem  has  been 
brought  by  me,  O  king.  It  always  revives  the  snakes  as  often 
as  they  die.*''  O  puissant  king,  do  thou  place  this  gem  on  the 
breast  of  thy  sire.  Thou  shalt  then  see  the  son  of  Pandu  re- 
vived !'°°  Thus  addressed,  the  prince  who  had  committed  no 
sin,  moved  by  affection  for  his  sire,  then  placed  that  gem  on 
the  breast  of  Pritha's  son  of  immeasurable  energy .^^  After 
the  gem  had  been  placed  on  his  breast,  the  heroic  and  puissant 
Jishnu  became  revived.  Opening  his  red  eyes  he  rose  up  like 
one  who  had  slept  long.^^  Beholding  his  sire,  the  high-souled 
hero  of  great  energy,  restored  to  consciousness  and  quite  at  his 
ease,  Vabhruviihana  worshipped  him  with  reverence.^^  When 
that  tiger  among  men,  0  puissant  one,  awoke  from  the  slumber 
of  death  with  every  auspicious  sign  of  life,  the  chastiser  of 
Paka  rained  down  celestial  flowers.^*  Kettle-drums,  struck  by 
nobody,  produced  their  music  deep  as  the  roar  of  the  clouds. 
A  loud  uproar  was  heard  in  the  welkin  consisting  of  the 
words — Excellent,  Excellent  !^^  The  mighty-armed  Dhanan- 
jaya,  rising  up  and  Avell-comforted,  embraced  Vabhruvahana 
and  smelled  his  head.^^  He  saw  sitting  at  a  distance  from  his 
son,  this  latter's  mother  afflicted  with  grief,  in  the  company  of 
Ulupi.  Dhananjaya  asked,^'' — 'Why  is  it  that  every  thing  in 
the  field  of  battle  seems  to  bear  the  indications  of  grief,  won- 
der, and  joy  ?  If,  O  slayer  of  foes,  the  cause  is  known  to 
thee,  do  thou  then  tell  me  !^^  Why  has  thy  mother  come  to 
the  field  of  battle  ?  Why  also  has  Ulupi,  the  daughter  of 
the  prince  of  snakes,  come  here  ?^^  I  know  that  thou  hadst 
fought  this  battle  with  me  at  my  own  command.  I  desire  to 
know  what  the  cause  is  that  has  brought  out  the  ladies.'*® 
The  intelligent  ruler  of  Manipura,  thus  questioned  by  Dhanan- 
jaya, gratified  him  by  bending  his  head  in  reverence,  and 
then  said, — 'Let  Ulupi  be  questioned  !'  ''^^ 


Parva.] 

Section  LXXXI. 

"  Arjuna  said, — 'What  business  brought  thee  here,  O 
daughter  (-in-law)  of  Kuru's  race,  and  what  also  is  the  cause 
of  the  arrival  on  the  field  of  battle  of  her  who  is  the  mother 
of  the  ruler  of  Manipura  ?^  Dost  thou  entertain  friendly 
motives  towards  this  king,  0  daughter  of  a  snake  ?  O  thou 
of  restless  glances,  dost  thou  wish   good   to  me   too  ?^     I  hope, 

0  thou  of  ample  hips,  that  neither  I,  nor  this  Vabhruvahana 
here,  have,  0  beautiful  lady,  done  any  injury  to  thee  uncon- 
sciously ?^  Has  Chitrangada  of  faultless  limbs,  descended  from 
the  race  of  ChiLravahana,  done  thee  any  wrong?'*  Unto  him, 
the  daughter  of  the  prince  of  snakes  answered  smilingly, — 
'Thou  hast  not  offended  me,  nor  has  Vabhruvahana  done  me 
any  wrong.^  Nor  this  prince's  mother  who  is  always  obedient 
to  me  as  a  hand-maid.  Listen,  how  all  this  has  been  brought 
about  by  me.^     Thou  shouldst  not  be  angry    Avith  me.     Indeed, 

1  seek  to  gratify  thee  by  bending  my  head  in  reverence.  O 
thou  of  Kuru's  race,  all  this  has  been  done  by  me  for  thy 
good,  O  puissant  one  !^  O  mighty-armed  Dhananjaya,  hear 
all  that  I  have  done.  In  the  great  battle  of  the  Bharata 
princes,  thou  hadst  slain  the  royal  son  of  Cantanu  by  unright- 
eous ways.  What  I  have  done  has  expiated  thy  sin.  Thou 
didst  not  overthrow  Bhishma  while  battling  with  thee  !^"^° 
He  was  engaged  with  Cikhandin.  Reljing  on  him  as  thy 
help,  thou  didst  compass  the  overthrow  of  Cantanu's  son  !  If 
thou  hadst  died  without  having  expiated  thy  sin,^*  thou  Avouldst 
then  have  fallen  without  doubt  into  Hell  in  consequence  of 
that  sinful  act  of  thine.  Even  this  which  thou  hast  got  from 
thy  son  is  the  expiation  of  that  sin  I^^  Formerly,  O  ruler  of 
Earth,  I  haard  this  said  by  the  Vasus  while  they  were  in  the 
company  of  Ganga,  0  thou  of  great  intelligence  !^^  After  the 
fall  of  Cantanu's  son,  those  deities,  viz.,  the  Vasus,  coming  to 
the  banks  of  Ganga,  bathed  in  her  waters,  and  calling  the 
goddess  of  that  stream,  they  uttered  these  terrible  words  hav- 
ing the  sanction  of  Bhagirathi  herself,  vi^.,— Cantanu's  son 
Bhishma  has  been  slain  by  Dhananjaya.^*"^°  Verily,  O  god- 
dess, Bhishma  then  was  engaged  with  another,  and  had  ceased 


206  MAHABHARATA.  [AllUgitci 

to  fight.  For  this  fault  we  shall  today  denounce  a  curse  on 
Dhananjaya  l^'^ — To  this,  the  goddess  Ganga  readily  assented, 
saying. — Be  it  so  ! — Hearing  these  words  I  became  very  much 
atHicted  and  penetrating  into  the  nether  regions  represented 
everything  to  my  sire.^^  Informed  of  what  had  happened, 
my  sire  became  plunged  in  grief.  Repairing  to  the  Vasus,  he 
solicited  them  for  thy  sake,^**  repeatedly  gratifying  them  by 
every  means  in  his  power.  They  then  said  unto  him, — Dha- 
nanjaya has  a  highly  blessed  son  who,  endued  with  youth,  is 
the  ruler  of  Manipura.^^  He  will,  standing  on  the  field  of 
battle,  cast  Dhananjaya  down  on  the  Earth.  When  this  will 
happen,  0  prince  of  snakes,  Arjuna  will  be  freed  from  our 
curse  l-*^  Do  thou  go  back  ! — Thus  addressed  by  the  Vasus, 
he  came  back  and  informed  me  of  what  had  happened.  Hav- 
ing learnt  all  this,  0  hero,  I  have  freed  thee  from  the  curse  of 
the  Vasus  even  in  this  way.^^  The  chief  of  the  deities  him- 
self is  incapable  of  vanquishing  thee  in  battle.  The  son  is 
one's  own  self.  It  is  for  this  that  thou  hast  been  vanquished 
by  him.^"  I  cannot  be  held,  O  puissant  one,  to  have  com- 
mitted any  fault.  How,  indeed,  wouldst  thou  hold  me  cen- 
surable ?'^^ — Thus  addressed  (by  Ulupi),  Vijaya  became  cheer- 
ful of  heart  and  said  unto  her, — 'AH  this  that  thou  hast  done, 
O  goddess,  is  highly  agreeable  to  me.'-*  After  this,  Jaya  ad- 
dressed his  son,  the  ruler  of  Manipura,  and  said  unto  him  in 
the  hearing  of  Chitrangada,  the  daughter  (-in-law)  of  Kiiru's 
house,-"  'the  Horse  sacrifice  of  Yudhishthira  will  take  place  on 
the  day  of  full  moon  in  the  coming  month  of  Chaitra.  Come 
there,  0  king,  with  thy  mother  and  thy  counsellers  and 
officers  I"-"  Thus  addressed  by  Partha,  king  Vabhruvahana  of 
great  intelligence,  with  tearful  eyes,  said  these  words  to  his 
sire,^^ — '0  thou  that  art  conversant  with  every  duty,  I  shall 
certainly  repair,  at  thy  command,  to  the  great  Horse-sacrilice, 
and  take  upon  myself  the  task  of  distributing  food  among  the 
regenerate  ones  \^^  For,  however,  showing  thy  grace  towards 
me,  do  thou  enter  thy  own  city  with  thy  two  wives.  Let  no 
scruple  be  thine  as  regards  this,  O  thou  that  art  fully  ac- 
quainted with  every  duty  l^'^  0  lord,  having  lived  for  one 
night  in    thy    own    mansion    in    happiness,  thou    mayst    thcii 


Parva.)  ACWAMEBnA  p  \RVA,  207 

follow  the  steed,  0  foremost  of  victorious  warriors  '.'^^  The 
ape  bannered  son  of  Kunti,  thus  addressed  by  his  son,  answer- 
ed the  child  of  Chitrangada,  sa\iug,-''^ — 'Thou  knowest,  O 
mighty-arraed  one,  what  vow  I  am  observing  !  O  thou  of 
large  eyes,  till  the  termination  of  this  my  vow,  I  cannot  enter 
thy  city.^-  0  foremost  of  men,  this  sacrificial  horse  wai.ders 
at  will.  (I  have  to  follow  it  always).  Blessings  on  thee  !  T 
must  go  away.  Place  I  have  none  wherein  to  rest  for  even  a 
short  while  !'^^  The  son  of  the  chastiser  of  Paka  then,  duly 
worshipped  by  his  son  and  obtaining  the  permission  of  his  two 
wives,  left  the  spot  and  proceeded  on  his  way."^* 


SectioxN  LXXXII. 

Vait^ampayana  said, — 'The  (sacrificial)  steed,  having  wan- 
dered over  the  whole  E  irth  bounded  by  the  ocean,  then  cer.sed 
and  turned  his  face  towards  the  city  called  after  the  elephant.^ 
Following  as  he  did  that  horse,  the  diadem-decked  Arjuna  also 
turned  his  face  towards  the  Kuru  capital.  Wandering  at  his 
will,  the  steed  then  came  to  the  city  of  Rajagriha.''  Behold- 
ing him  arrived  within  his  dominion,  0  munareh,  the  heroic 
son  of  Sahadeva,  observant  of  Kshatriya  duties,  challenged 
him  to  battle.^  Coming  out;  of  his  city,  Meghasandhi,  mount- 
ed on  his  car  and  equipt  with  bow  and  arrows  and  leathern 
fence,  rushed  towards  Dhananjaya  who  was  on  foot.*  Possessed 
of  great  energy,  Meghasandhi,  approaching  Dhananjaya,  O 
king,  said  these  words  from  a  spirit  of  childishness  and  with- 
out any  skill. ^ — 'This  steed  of  thine,  0  Bharata,  seems  to 
move  about,  protected  by  women  only  !  I  shall  take  awav  the 
horse.  Do  thou  strive  to  free  him  !"  Although  my  sires  did 
not  teach  thee  in  bittle,  I,  however,  shall  do  the  duties  of 
hospitality  to  you.  Do  thou  strike  me,  for  I  s'.iall  strike  thee  !'^ 
Thus  addressed,  the  son  of  Pandu,  smiling  the  while,  answered 
him,  saying, — 'To  resist  him  who  obstructs  me  is  the  vow  cast 
on  me^  by  my  eldest  brother.  Without  doubt,  O  king,  this 
is  known  to  thee  !  Do  thou  strike  me  to  the  best  of  thy 
power.  I  have  no  anger  !'•'  Thus  addressed,  the  ruler  of 
Magadha  first  struck  the  son    af  Pandu,  shoAvcring    his    arrows 


208  MATTAP.TTARATA.  [Anugit'l 

on  him  like  the  thousand  eyed    Indra  showering  a  heavy  down- 
pour   of  rain.^°     Then,  O    chief  of  Bharata's   race,  the    heroic 
wielder  of  Gandiva,  with  shafts  sped  from  that    excellent    bow, 
baffled  all  the  arrows  shot  carefully  at    hira   by  his  antagonist.^^ 
Having  thus    biffled    that    cloud    of  arrows,  the    ape-bannered 
hero    sped    a    number    of  blazing    arrows   at    his   foe    that    re- 
sembled snakes    with   fiery    mouths.^^     These   arrows    he    shot 
at    his    fli.g    and    flag-staff  and    car    and   poles  and    yoke    and 
the  horses,  spiring    the   body    of  his    foe    and    his    car  driver.'^^ 
Though  Parfcha  who  was  capable    of  shooting  the  bow  Avith  the 
left  hand  (as  well  as  with  the    right)    spared    the    body    of  the 
prince  of  Magadha,  yet  the  latter,  thinking  that  his    body  was 
protected  by  his  own  prowess,  shot   man}'   arrows    at    Partha.^* 
The  wielder  of  Gandiva,  deeply  struck  by  the  prince   of  Maga- 
dha, shone  like   a    flowering    Palac^a  {Butea  frondosa)    in    the 
season  of  spring.''^     Arjuna  had  no   desire    of  slaying  the  prince 
of  Magadha.     It  was  for  this    that,  having   struck    the    son    of 
Pandu,    he    succeeded    in    remaining    before    that    foremost    of 
heroes.^^     Then    Dhananjaya,    becoming    angry,  drew    his   bow 
with  great  force,  and    slew    his    antagonist's   steeds    and    then 
struck  off  the  head  of  his    ear-driver."     With    a    razor-headed 
shaft  he  then  cut  off  Meghasandhi's  large    and    beautiful    bow, 
and  then  bis    leathern    fence.     Then    cutting   off"  his   flag    and 
flag-staff,  he  caused  it  to  fall  down.^®     The  prince   of  Magadha, 
exceedingly  atHicted,  and  deprived  of  his  steeds    and  bow    and 
driver,  took  up  a  mace  and    rushed    with    great    speed    at    the 
son  of  Kunti.^^     Arjuna  then,  with  many   shafts  of  his  equipt 
with  vulturine  feathers,  cut  off  into    fragments,  that    mace   of 
his  advancing  foe  which  was  adorned  with  bright  gold.""     Thus 
cut  off  into  fragment^,  that    mace,  with   its   begemmed    bonds 
and  knots  all  severed,  fell  on  the  Earth  like   a  she-snake    help- 
lessly hurled  down  by  somebody.^^     When  his    foe  became    de- 
prived   of  his    car,  his    bow,  and    his    mace,  that    foremost    of 
warriors,  viz.,  the  intelligent  Arjuna,  did    not    wish    to   strike 
him.2'''     The  ape-bannered  hero  then,  comforting   his    cheerless 
foe  who  had  been  observant  of  Kshatriya  duties,    said  unto  him 
these   words\:-^— 0    son,  thou    hast    sufficiently    displayed    thy 
adherence  to  Kshatriya  duties.     Go  now.     Great  have  been  the 


Farva.]  acwamedha  parva.  209 

feats,  0  king,  which  thou  hast  accomplished  in  battle  although 
thou  art  ver}^  you"g  i'l  years  !"*  The  command  I  received 
from  Yudhishthira  was  that  kings  wlio  oppose  me  should  not 
be  slain.  It  is  for  this  thou  livest  yet,  O  monarch,  although 
thou  hast  offended  me  in  battle.'"^  Thus  addressed,  the  ruler 
of  Magadha  considered  himself  vanquished  and  spared.  Think- 
ing then  that  it  was  his  duty  to  do  so,  he  approached  Arjuna 
and  joining  his  hands  in  reverence  worshipped  him.^^  And  he 
said, — 'Vanquished  have  I  been  by  thee  !  Blessed  be  thou,  I 
do  not  venture  to  continue  the  battle.  Tell  me  what  I  am  to 
do  now  for  thee  !  Regard  thy  behest  as  already  accomplish- 
ed !'^^  Comforting  him  again,  Aijuna  once  more  said  unto 
him, — 'Thou  shouldst  repair  to  the  Horse-sacrifice  of  our  king 
which  takes  place  at  the  coming  full  moon  of  Chaitra.'-' 
Thus  addressed  by  him,  the  son  of  Sahadeva  said, — 'So  be  it,' 
— and  then  duly  worshipped  that  horse  as  also  Phalguna,  that 
foremost  of  warriors.^^  The  sacrificial  horse  then,  equipt  with 
beautiful  manes,  proceeded  at  his  will  along  the  sea-coast,  re- 
pairing to  the  countries  of  the  Bangas,  the  Pundras,  and  the 
Ko^alas.^"  In  those  realms  Dhananjaya,  with  his  bow  Gan- 
diva,  0  king,  vanquished  innumerable  Mlechccha  armies  one 
after  another."^^ 


Section  LXXXIII. 

Vaicampayana  said, — ''Worshipped  by  the  ruler  of  Maga- 
dha.  Panda's  son  having  white  steeds  yoked  unto  his  car,  pro- 
ceeded along  the  south,  following  the  (sacrificial)  steed.-^ 
Turning  round  in  course  of  his  wanderings  at  will,  the  mighty 
steed  came  upon  the  beautiful  city  of  the  Chedis  called  after 
the  oyster.*^  Carabha,  the  son  of  Cigupala,  endued  with  great 
strength,  first  encountered  Arjuna  in  battle  and  then  wor- 
shipped him  with  due  honours.^  Worshipped  by  him,  0  king, 
that  best  of  steeds  then  proceeded  to  the  realms  of  the  Kaqis, 
the  Angas,  the  Kogalas,  the  Kiratas,  and  the  Tanganas.*  Re- 
ceiving due  honours  in  all  those  realms,  Dhananjaya  turned 
his  course.     Indeed,  the  son  of  Kunti    then    proceeded    to    the 


*  Xlie  name  of  the  city  was  Cuktimati.— T. 
[     27     ] 


21<J  MAnABllAllATA  [Aotvgita 

country  of  the  DaQarnas.^  The  ruler  of  that  people  was 
Chitrangada  who  was  endued  with  great'  strength  and  was  a 
crusher  of  foes.  Between  him  and  Vijaya  occurred  a  battle 
exceedingly  terrible.^  Bringing  him  under  his  sway  the 
diadem-decked  Arjuna,  that  foremost  of  men,  proceeded  to  the 
dominions  of  the  Nishada  king,  viz.,  the  son  of  Ekalavya/ 
The  son  of  Ekalavya  received  Arjuna  in  battle  !  The  encounter 
that  took  place  between  the  Kuru  hero  and  the  Nishadas  was 
so  furious  as  to  make  the  hair  stand  on  end.^  Unvanquished 
in  battle,  the  valiant  son  of  Kunti  defeated  the  Nishada  king 
who  proved  an  obstacle  to  the  sacrifice.®  Having  subjugated 
the  son  of  Ekalavya,  O  king,  the  son  of  Indra,  duly  wor- 
shipped by  the  Nishadas,  then  proceeded  towards  the  southern 
ocean.^°  In  those  regions  battles  took  place  between  the 
diadem-decked  hero  and  the  Dravidas  and  Andhras  and  the 
iierce  Mahishakas  and  the  hillmen  of  Kolwa.^^  Subjugating 
those  tribes  without  having  to  accomplish  any  fierce  feats, 
Arjuna  proceeded  to  the  country  of  the  Surashtras,  his  foot- 
steps guided  by  the  horse.^"  Arrived  at  Gokarna,  he  repaired 
thence  to  Prabhasa.  Next  he  proceeded  to  the  beautiful  city 
of  Dwaravati  protected  by  the  heroes  of  the  Vrishni  race.^® 
When  the  beautiful  sacrificial  horse  of  the  Kuru  king  reached 
Dwaravati,  the  Yadava  youths,  used  force  against  that  fere- 
most  of  steeds.^*  King  Ugvasena,  however,  soon  went  out 
and  forbade  those  youths  from  doing  what  they  meditated. 
Then  the  ruler  of  the  Vrishnis  and  the  Andhakas,  issuing  out 
of  his  palace,^^  with  Vasudeva,  the  maternal  uncle  of  Arjuna, 
in  his  company,  cheerfully  met  the  Kuru  hero  and  received 
him  with  due  rites.^®  The  two  elderly  chiefs  honoured  Arjuna 
duly.  Obtaining  their  permission,  the  Kuru  prince  then  pro- 
ceeded to  where  the  horse  he  followed  led  him.^^  The  sacri- 
ficial steed  then  proceeded  along  the  coast  of  the  western  ocean 
and  at  last  reached  the  country  of  the  five  waters  which 
swelled  with  population  and  prosperity.^^  Thence,  0  king, 
the  steed  proceeded  to  the  country  of  the  Gandharas.  Arrived 
there,  it  wandered  at  will,  followed  by  the  son  of  Kunti.^® 
Then  occurred  a  fierce  battle  between  the  diadem-decked  hero 
a,nd  the  ruler  of  the  Gandharas,  viz.,  the  son  of  Cakuni,  who 


Parva.}  acwamedha  parva!  21  i 

had  a  bitter  remembrance  of  the  grudge   his   sire   bore   to   th« 
Pandavas."2« 


Section  LXXXIV. 

Vai(;ampayana  said, — "The  heroic  son  of  Cakuni,  who  was 
a  mighty  car-warrior  among  the  Gandharas,  accompanied  by  a 
large  force,  proceeded  against  the  Kuru  hero  of  curly  hair.* 
That  force  was  properly  equipt  with  elephants  and  horses  and 
cars,  and  was  adorned  with  many  flags  and  banners.'^  Unable 
to  bear  and,  therefore,  burning  to  avenge,  the  slaughter  of 
their  king  Cakuni,  those  warriors,  armed  with  bows,  rushed 
together  at  Partha.^  The  unvanquished  Vibhatsu  of  right- 
eous soul  addressed  them  peacefully,  but  they  were  unwilling 
to  accept  the  beneficial  words  of  Yudhishthira  (through  Arju- 
na).^  Though  forbidden  by  Partha  with  sweet  words,  they 
still  gave  themselves  up  to  wrath  and  surrounded  the  sacri- 
ficial steed.  At  this,  the  son  of  Pandu  became  filled  with 
wrath.*  Then  Arjuna,  carelessly  shooting  from  Gandiva  many 
shafts  with  razor-like  heads  that  blazed  with  splendour,  cut  off 
the  heads  of  many  Gandhara  warriors.^  While  thus  slaughter- 
ed by  Partha,  the  Gandharas,  O  king,  exceedingly  afflicted, 
set  free  the  horse,  moved  by  fear  and  desisted  from  battle.* 
Kesisted,  however,  by  those  Gandhara  combatants  who  still 
surrounded  him  on  every  side,  the  son  of  Pandu,  possessed 
of  great  energy,  felled  the  heads  of  many,  previously  nam- 
ing those  whom  ho  thus  despatched.''  When  the  Gandhara 
warriors  were  thus  being  slain  all  around  him  in  battle, 
the  royal  son  of  Cakuni  came  forward  to  resist  the  son 
of  Pandu.^  Unto  the  Gandhara  king  who  was  fighting  with 
him,  impelled  by  Kshatriya  duty,  Arjuna  said, — 'I  do  not 
intend  to  slay  the  kings  who  fight  with  me,  in  consequence 
of  the  commands  of  Yudhishthira.®  Cease,  O  hero,  to  fight 
with  me.  Do  not  court  defeat  \'^°  Thus  addressed,  the  son 
of  Cakuni,  stupified  by  folly,  disregarded  that  advice  and 
covered  with  many  swift  arrows  the  Kuru  hero  who   resembled 

*  The  etymology  of  'Gudakega'  as  the  lord    of  'Gudaka'    or   sleep,  is 
fanciful. — T. 


212  mahabharata;  [Anugitci 

Cakra  himself  in  the  feats  he  accomplished  in  battle.^^  Then 
Purtha,  with  a  crescent-shaped  arrow,  cut  off  the  head  gear 
of  his  foe.  Of  immeasurable  soul,  he  also  caused  that  head- 
gear to  be  borne  along  a  great  distance  like  the  head  of 
Jayadratha  (after  he  had  cut  it  off  in  the  battle  of  Kuru- 
kshetra).^^  Beholding  this  feat,  all  the  Gandhara  warriors 
became  filled  with  Avonder.  That  Arjuna  valuntarily  spared 
their  king  was  well  understood  by  them.^^  The  prince  of  the 
Gandharas  then  began  to  fly  away  from  the  field,  accompanied 
by  all  his  warriors  who  resembled  a  flock  of  frightened  deer.^* 
The  Gandharas,  through  fear,  lost  their  senses  and  wandered 
over  the  field,  unable  to  escape.  Arjuna,  with  his  broad- 
headed  shafts,  cut  off  the  heads  of  many.^^  Many  there  were 
who  lost  their  arms  in  consequence  of  Arjuna's  arrows,  but  so 
sfcupified  were  they  with  fear  that  they  were  not  aware  of  the 
loss  of  that  limb.  Verily,  the  Gandhara  army  was  exceedingly 
afflicted  with  those  large  shafts  which  Partha  sped  from  Gan- 
diva.^''  That  army,  which  then  consisted  of  frightened  men 
and  elephants  and  horse,  which  lost  many  warriors  and  ani- 
mals, and  which  had  been  reduced  to  a  rabble  and  put  to  rout, 
began  to  wander  and  wheel  about  the  field  repeatedly.-^'' 
Among  those  foes  who  were  thus  being  slaughtered,  none  could 
be  seen  standing  in  front  of  the  Kuru  hero  famed  for  foremost 
of  feats.  No  one  could  be  seen  who  was  able  to  bear  the 
prowess  of  Dhananjaya,^^  Then  the  mother  of  the  ruler,  of 
the  Gandharas,  filled  with  fear,  and  with  all  the  aged  minis- 
ters of  state,  came  out  of  her  city,  bearing  an  excellent 
Arghya  for  Arjuna.^^  She  forbade  her  brave  son  of  steady 
heart  from  fighting  any  longer,  and  gratified  Jishnu  who  was 
never  fatigued  with  toil.-"  The  puissant  Vibhatsu  worshipped 
her  and  became  inclined  to  show  kindness  towards  the  Gan- 
dharas. Comforting  the  son  of  Cakuni,  he  said,-^ — 'Thou  hast 
not,  O  mighty-armed  hero,  done  what  is  agreeable  to  me  by 
setting  thy  heart  upon  these  measures  of  hostility  !  0  slayer 
of  heroes,  thou  art  my  brother,  0  sinless  one  !*""     Recollecting 


*  Cakuni  was  the  maternal    uncle    of  Duryodhana  and,  tliPieforc,  of 
Arjuua  als)0.     Cakuni'a  ;.on  and  Arjuna,  hence,  were  cousins. — T. 


Parva.]  Acw/^MEDn\  p.rva.  213 

my  mother  Gandhari,  and  for  the  sate  of  Dhritarashtra  also, 
I  have  not  taken  thy  life  !  It  is  for  this,  O  king,  that  thou 
livest  still.  Many  of  thy  followers,  however,  have  been  slain 
by  me  !^^  Let  not  such  a  thing  happen  again  !  Let  hostilities 
cease.  Let  not  thy  understanding  again  go  astray.  Thou 
shouldst  go  to  the  Horse-sacrifice  of  our  king  which  comes  off 
on  the  day  of  full  moon  of  the  month  of  Chaitra  !'""* 


Section  LXXXV. 

Vaigampayana  said, — "Having  said  these  words,  Pavtha 
set  out,  following  the  horse  which  wandered  at  its  Avill.  The 
sacrificial  steed  then  turned  towards  the  road  that  led  to  the 
city  called  after  the  elephant.^  Yudhishthira  heard  from  his 
intelligence-bearers  that  the  steed  had  turned  back.  And 
hearing  also  that  Arjuna  was  hale  and  hearty,  he  became  filled 
with  joy.*^  Hearing  also  the  feats,  accomplished  by  Vijaya  in 
the  country  of  the  Gandharas  as  also  in  other  realms,  the  king 
became  exceedingly  glad.^  Meanwhile,  king  Yudhishthira  the 
just,  seeing  that  the  twelfth  day  of  the  lighted  fortnight  in 
the  month  of  Magha  had  come,  and  noticing  also  that  the 
constellation  was  favourable,*  summoned  all  his  brothers,  viz., 
Bhima  and  Nakula  and  Sahadeva.  Endued  Avith  great  energy, 
the  king,  O  thou  of  Kuru's  race,''  that  foremost  of  all  persons 
conversant  with  duties,  said  these  words  in  proper  time.  In- 
deed, that  foremost  of  all  speakers,  addressing  Bhima,  the 
first  of  all  smiters,  said," — 'Thy  younger  brother  (Arjuna),  O 
Bhimasena,  is  coming  back  with  the  horse.  I  have  learnt  this 
from  those  men  who  h^.^x  followed  Arjuna.'^  The  time  (for  the 
sacrifice)  is  come.  The  sacrificial  horse  is  near.  The  day  of 
full  moon  of  the  month  of  Magha  is  at  hand.     The    month   is 

*  The  word  'chara'  does  not  mean  always  a  spy.  The  ancient  kings 
of  India  had  their  spies,  it  is  true,  but  they  had  a  ragular  intelligence 
department.  It  was  the  business  of  these  men  to  send  correct  reports 
to  the  king  of  every  important  occurrence.  The  newsletter-writers  of 
the  Mussalman  times,  or  Harkaras,  were  the  successors  of  the  'charas' 
of  Hindu  times.— Tt 


214)  maHabharata.  [Anugit3 

about  to  expire,  O  Vrikodara  !^  Let,  therefore,  learned  Brah- 
manas  conversant  with  the  Vedas  look  for  a  sacrificial  spot  for 
the  successful  accomplishment  of  the  Horse-sacrifice  !'^  Thu9 
addressed,  Bhima  obeyed  the  royal  behest.  He  became  very 
glad  upon  hearing  that  Arjuna  of  curly  hair  was  about  to 
oome  back.^**  Then  Bhima  went  out  with  a  number  of  men 
well  conversant  with  the  rules  of  laying  out  sacrificial  grounds 
and  constructing  buildings.  And  he  took  with  him  many 
Brahraanas  well-versed  in  all  the  rites  of  sacrifices. ^^  Bhima 
selected  a  beautiful  spot  and  caused  it  to  be  duly  measured 
out  for  laying  the  sacrificial  compound.  Numerous  houses  and 
mansions  were  constructed  on  it  and  high  and  broad  roads  also 
were  laid  out.^^  Soon  enough  the  Kaurava  hero  caused  that 
ground  to  teem  with  hundreds  of  excellent  mansions.  The 
surface  was  levelled  and  made  smoth  with  jewels  and  gems, 
and  adorned  with  diverse  structures  made  of  gold.^*  Columns 
were  raised,  ornamented  with  bright  gold,  and  high  and  wide 
triumphal  arches  also  were  constructed  on  that  sacrificial 
compound.  All  these  were  made  of  pure  gold.^*  The  right- 
eous-souled  prince  also  caused  apartnicnts  to  be  duly  construct- 
ed for  the  accomodation  of  ladies  and  of  the  numerous  kings 
who,  hailing  from  many  realms,  were  expected  to  grace  the 
sacrifice  with  their  presence.^^  The  son  of  Kunti  also  caused 
many  mansions  to  be  duly  erected  for  Brahmanas  who  were 
expected  to  come  from  diverse  realms.-^"  Then  the  mighty- 
armed  Bhimasena,  at  the  command  of  the  king,  sent  out 
messengers  to  the  great  kings  of  the  Earth.^^  Those  best  of 
kings,  come  to  the  Horse-sacrifice  of  the  Kuru  monarch  for 
doing  what  was  agreeable  to  him.  And  they  brought  many 
gems  with  them  and  many  female  slaves  and  horses  and  wea- 
pons.^^  The  sounds  that  arose  from  those  high-souled  kings 
who  resided  within  those  pavilions  touched  the  very  heavens 
and  resembled  the  noise  made  by  the  roaring  ocean.^^  King 
Yudhishthira,  the  delighter  of  the  Kurus,  assigned  unto  the 
monarchs  who  thus  came  to  his  sacrifice  diverse  kinds  of  food 
and  drink,  and  beds  also  of  celestial  beauty. -°  The  chief  of 
the  Bharatas,  viz.,  king  Yudhishthira  the  just,  assigned  several 
stables  well  filled  with  different  kinds  of  corn   and   sugar-cane 


Parva.]  acwamedha  par%''a.  215 

and  milk  to  the  animals  (that  came  with  the  guests)."^  To 
that  great  sacrifice  of  king  Yudhishthira  the  just  who  was 
possessed  of  high  intelligence,  there  also  came  a  large  number 
of  Munis  all  of  whom  were  utterers  of  Brahma."^  Indeed,  O 
lord  of  Earth,  all  the  foremost  ones  among  the  regenerate  class 
that  were  then  alive,  came  to  that  sacrifice,  accompanied  by 
their  disciples.  The  Kuru  king  received  them  all.^^  Kii'g 
Yudhishthira  of  mighty  energy,  casting  off  all  pride,  himself 
followed  all  his  guests  to  the  pavilions  that  had  been  assigned 
for  their  residence.-*  Then  all  the  mechanics  and  engineers, 
havincr  completed  the  arrangements  of  the  sacrifice,  informed 
kino-  Yudhishthira  of  it.^^  Hearing  that  everything  was  ready, 
kinof  Yudhishthira  the  just,  full  of  alertness  and  attention, 
became  highly  glad  along  with  his  brothers  all  of  whom 
honoured  him  duly.""^ 

Vai(;ampayana  continued, — "When  the  great  sacrifice  of 
Yudhishthira  commenced,  many  eloquejit  dialecticians  started 
diverse  propositions  and  disputed  thereon,  desirous  of  van- 
quishing one  another.*^^  The  (invited)  kings  beheld  the  ex- 
cellent preparations  of  that  sacrifice,  resembling  those  of  the 
chief  himself  of  the  deities,  made,  0  Bharata,  by  Bhimasena.^^ 
They  beheld  many  triumphal  arches  made  of  gold,  and  many 
beds  and  seats  and  other  articles  of  enjoyment  and  luxury,  and 
crowds  of  men  collected  at  different  spots.^^  There  were  also 
many  jars  and  vessels  and  cauldrons  and  jugs  and  lids  and 
covers.  The  invited  kings  saw  nothing  there  that  was  not 
made  of  gold.^°  Many  sacrificial  stakes  also  were  set  up, 
made,  according  to  the  directions  of  the  scriptures,  of  wood, 
and  adorned  with  gold.  Endued  with  great  effulgence,  these 
■were  duly  planted  and  dedicated  (with  scriptural  Mantras.)^^ 
The  kings  saw  all  animals,  again,  which  belong  to  land  and 
all  those  which  belong  to  water,  collected  there  on  the  occa- 
sion.^'^  And  they  also  beheld  many  kine  and  many  buffaloes 
and  many  old  women,  and  many  aquatic  animals,  many  beasts 
of  prey,  and  many    species    of  birds,  and    many    specimens    of 


*  •Hetiivadiiia'  are  dialectitiaus  or  philosophers    who  dispute    on  the 
reasons  of  thing's. — T. 


21G  MATTABTIARATA  [AnVfjitfi 

viviparou.s  and  oviparous  creatures,  and  many  that  are  filth- 
born,  and  many  belonging  to  the  vegetable  kingdom,  and  many 
animals  and  plants  that  live  or  grow  on  mountains.^^'^^  Be- 
holding the  sacrificial  compound  thus  adorned  with  animals  and 
kine  and  corn,  the  invited  kings  became  filled  with  wonder.^^ 
Large  heaps  of  costly  sweetmeats  were  kept  ready  for  both  the 
Brahmanas  and  the  Vai9yas.  And  when  the  feeding  was 
over  of  a  hundred  thousand  Brahmanas,  drums  and  cymbals 
were  beat.^"  And  so  large  was  the  number  fed  that  the  sounds 
of  drums  and  cymbals  were  repeatedly  heard.  Indeed,  from 
day  to  day  those  sounds  continued.^'  Thus  was  performed  that 
sacrifice  of  king  Yudhishthira  of  great  intelligence.  Many 
hills  of  food,  O  king,  were  dedicated  on  the  occasion.  Many 
large  tanks  were  seen  of  curds  and  many  hikes  of  ghee.^*  In 
that  great  sacrifice,  0  monarch,  was  seen  the  entire  population 
of  Jamvudwipa,  with  all  its  realms  and  provinces,  collected 
together.*^"  Thousands  of  nations  and  races  were  there.  A 
large  number  of  men,  O  chief  of  Bharata's  race,  adorned  with 
garlands  and  wearing  bright  ear-rings  made  of  gold,  taking 
innumerable  vessels  in  their  hands,  distributed  the  food  unto 
the  regenerate  classes  by  hundreds  and  thousands.^^'-*^  The 
attendants  of  the  Pandavas  gave  away  unto  the  Brahmanas 
diverse  kinds  of  food  and  drink  which  were,  besides,  so  costly 
as  to  be  worthy  of  being  eaten  and  drunk  by  kings  them- 
selves."*2 


Section   LXXXVI. 

Vai^ampayana  said,—"  Beholding  those  kings— lords  of 
Earth— all  conversant  with  the  Vedas,  arrive,  king  Yudhish- 
thira, addressing  Bhimaseua,  said,* — "0  chiet  of  men,  let  pro- 
per honors  be  paid  to  these  kings  who  have  come  (to  my  sacri- 
fice), for  these  foremost  of  men  are  all  warthy  of  the  highest 
honors  !'-  Thus  addressed  by  king  Yudhishthira  of  great  fame 
Panda's  sou  Bhimasena  of  mighty  energy  did  as  he  was  en- 
joined, assisted  by  the  twins.^  The  foremost  of  all  men,  viz., 
Govinda,  came  there,  accompanied  by  the  Vrishnis,  and  with 
Valadeva  in  the  van.*     He    was  accompanied    by    Yuvudhana 


Parva.]  ACWAMEDnA  PARVA,"  217 

and  Pradyumna  and  Gada,  and  Nicjatha  and  Camva  and  Krita= 
varman.^     The    mighty    car-warrior  Bhima   offered   them    the 
most  reverential    worship.     Those    princes   then    entered   the 
palaces,  adorned  with  gems,  that  were  assigned  to  them.^     At 
the   end    of  a   conversation    he    had    with    Yudhishthira,    the 
slayer  of  Madhu  referred  to  Arjuna    who   had   been    emaciated 
in  consequence  of  many  fights/     The  son  of  Kunti  repeatedly 
asked    Krishna,    that    chastiser    of  foes,  about    Arjuna.     Unto 
Dharma's   son,  the    lord    of  all  the    universe    began    to    speak 
about    Jishnu,  the    son    of  Cakra.^     '0    king,    a   confidential 
agent   of  mine    residing    in    Dwaraka   came    to  me.     He  had 
seen    Arjuna,    that    foremost   of   Pandu's   sons.     Indeed,    the 
latter    has    been    very   much    emaciated    with   the    fatigue   of 
many    battles.^     O    puissant    monarch,    that    agent   of    mine 
informed    me    that    the    mighty-armed   hero   is  very    near   to 
us.     Do  thou  set   thyself  to   accomplish   thy    Horse-sacrifice.'^** 
Thus  addressed,  king  Yudhishthira    the  just    said  unto  him, — 
'By    good   luck,    0    Madhava,    Arjuna   comes    back   safely  !^' 
I  desire  to  ascertain  from    thee,  0    delighter   of  the   Yadavas, 
what    has    been    said    in    this    matter     by    that    mightiest   of 
heroes    among  the     sons   of    Pandu  !'^^      Thus   addressed    by- 
king  Yudhishthira  the  just,  the  lord  of  the   Vrishnis   and    the 
Andhakas,  that   foremost    of  eloquent    men,  said   these    words 
unto  that  monarch   of  righteous   soul,^^ — 'My    agent,  recollect- 
ing the  words  of  Partha,  reported    them  thus   to    me,  O   great 
liij^g — Yudhishthira,  O  Krishna,  should  be   told    these    words 
of  mine  when  the    time    comes  !^*     O    chief  of  the    Kauravas, 
many  kings  will  come    (to  thy  sacrifice)  !     When    they   arrive, 
high  honours  should  be  paid   unto   them.     This   would,  indeed, 
be  worthy  for  us  !^^     O  giver   of  honors,  the   king   should    fur- 
ther be  informed  at    my    request    that    he    should   do    what    is 
necessary  for   preventing  a   carnage    similar  to  what  took  place 
at  the  time  of  presenting  the  Arghya   (on    the    occasion    of  the 
Eajasuya-sacrifice).     Let    Krishna    also    approve    of  this.     Let 
not,  0  king,  through    the    ill-feeling    of  kings,  the    people    be 
slaughtered  '^""^^ — My    man    further    reported,    0    king,    these 
words  of  Dhananjaya.     Listen    as    I    repent    them  !^^ — 0  mon- 
arch, the  ruler  of  Manipura,   my  dear  son   Yabhruvrhana,  will 

I     28     ] 


218  MAHABHARATAi  [Amig'lt^ 

come  at  the  sacrifice.^**  Do  thou  honour  him  duly  for  my 
sake  !  O  puissant  one,  he  is  always  attached  and  deeply  de- 
voted to  me  !'-** — Hearing  these  words,  king  Yudhishthira  the 
just  approved  of  them  and  said  as  follows."-^ 


Section  LXXXVII. 

"Yudhishthira  said, — 'I  have  heard,  O  Krishna,  thy  agree- 
able words.  They  are  such  as  deserve  to  be  spoken  by  thee  I 
Gladsome  and  sweet  as  nectar  are  they.  Indeed,  they  fill  my 
heart  with  great  pleasure,  O  puissant  one  !*  O  Hrishikec^a, 
I  have  heard  that  innumerable  have  been  the  battles  which 
Vijaya  has  fought  with  the  kings  of  the  Earth.^  For  what 
reason  is  Partha  always  dissociated  from  ease  and  comfort  ? 
Vijaya  is  exceedingly  intelligent.  This,  therefore,  pains  my 
heart  very  much.^  I  always,  O  Janarddana,  think,  when  I 
am  withdrawn  from  business,  of  Kunti's  son  Jishnu  !  The  lot 
of  that  delighter  of  the  Pandus  is  exceedingly  miserable.* 
His  body  has  every  auspicious  mark.  What,  however,  O  Krish- 
na, is  that  sign  in  his  excellent  body  in  consequence  of  Avhich 
he  has  always  to  endure  misery  and  discomfort?^  That  son  of 
Kunti  has  to  bear  an  exceedingly  large  share  of  unhappiness  ! 
I  do  not  see  any  censurable  indication  in  his  body.  It  behoves 
thee  to  explain  the  cause  to  me  if  I  deserve  to  hear  it.'®  Thus 
addressed,  Hrishike(^a,  that  enhancer  of  the  glory  of  the  Bhoja 
princes,  having  reflected  for  a  long  time,  answered  as  follows  :'^ 
— 'I  do  net  see  any  censurable  feature  in  this  jsrince,  except 
that  the  cheek-bones  of  this  lion  among  men  are  a  little  too 
high.®  It  is  in  consequence  of  this  that  that  foremost  of  men 
has  always  to  bo  on  the  road.  I  really  do  not  see  anything 
else  in  consequence  of  which  he  could  bo  made  so  unhappy."^ 
Thus  answered  by  Krishna  of  great  intelligence,  that  foremost 
of  men,  viz.,  king  Yudhishthira,  said  unto  the  chief  of  the 
Vrishnis  that  it  was  even  so.^**  The  princess  Draupadi,  how- 
ever, looked  angrily  and  askance  at  Krishna,  (for  she  could  not 
bear  the  ascription  of  any  fault  to  Arjuna).  The  slayer  of 
K.e^i,  viz.,  Hrishike^a-,  approved  of  that  indication  of  love 
(for  his  friend)  which  the  princess  of  Panchala,  who   also    was 


Pavva,]  AGWAMEDHA  parva:  219 

his  friend,  displayed.*"  Bhimasena  and  the  other  Kurus,  in- 
cluding the  sacrificial  priests,  who  heard  of  the  agreeable 
triumphs  of  Arjuna  in  course  of  his  following  the  horse,  be- 
came highly  gratified.^^  While  they  were  still  engaged  in 
discoursing  on  Arjuna,  an  envoy  came  from  that  high-souled 
hero  bearing  a  message  from  him.^^  Repairing  to  the  presence 
of  the  Kuru  king,  the  intelligent  envoy  bowed  his  head  in 
reverence  and  informed  him  of  the  arrival  of  that  foremost  of 
men,  viz.,  Phalguna."  On  receipt  of  this  intelligence,  tears 
of  joy  covered  the  king's  eyes.  Large  gifts  were  made  to  the 
messenger  for  the  very  agreeable  tidings  he  had  brought."  On 
the  second  day  from  that  date,  a  loud  din  was  heard  when  that; 
foremost  of  men,  that  chief  of  the  Kurus,  came.^^  The  dust 
raised  by  the  hoofs  of  that  horse  as  it  walked  in  close  adjacence 
to  Arjuna,  looked  as  beautiful  as  that  raised  by  the  celestial 
steed  UchchaiQravas."  And  as  Arjuna  advanced,  he  heard 
many  gladdening  words  uttered  by  the  citizens.  'By  good 
luck,  O  Parfcha,  thou  art  out  of  danger.  Praise  to  king  Yu- 
dhishthira  '.^^  Who  else  than  Arjuna  could  come  back  after 
having  caused  the  horse  to  wander  over  the  whole  Earth  and 
after  having  vanquished  all  the  kings  in  battle  ?*^  We  have 
not  heard  of  such  a  feat  having  been  achieved  by  even  Sagara 
and  other  high-souled  kings  of  antiquity  !^®  Future  kings  also 
will  never  be  able  to  accomplish  so  difficult  a  feat,  O  foremost 
one  of  Kuru's  race,  as  this  which  thou  hast  achieved  !'-^  Lis- 
tening to  such  words,  agreeable  to  the  ear,  of  the  citizens,  the 
righteous-souled  Phalguna  entered  the  sacrificial  compound.'*^ 
Then  king  Yudhishthira  with  all  his  ministers,  and  Krishna, 
the  delighter  of  the  Yadus,  placing  Dhritarashtra  in  their  van, 
went  out  for  receiving  Dhananjaya."  Saluting  the  feet  of  his 
sire  (Dhritarashtra),  and  then  of  king  Yudhishthira  the  just 
of  great  wisdom,  and  then  worshipping  Bhima  and  others,  he 
embraced  Kecava."*     Worshipped  by  them  all  and   worshipping 

them  in  return  according  to  due  rites,  the    mighty-armed  hero, 
I 

*  It  is  worthy  of  note  that  Draupadi  was  always  styled  by  Krishna 
as  his  'sakhi'  or  'friend.'  Krishna  was  highly  chivalrous  to  the  other 
sex  at  an  age  when  women  were  universally  regarded  as  the  inferiors  of 
men. — T, 


220  mahabharata!  [Anugitu 

accompanied  by  those  princes,  took  rest  like  a  ship- wrecked 
man  tossed  on  the  waves  resting  on  reaching  the  shore.^° 
Meanwhile  king  Vabhruvahana  of  great  wisdom,  accompanied 
by  his  mothers  (Chitrangada  and  Ulupi),  came  to  the  Kuru 
capital."*  The  mighty-armed  prince  duly  saluted  all  his 
seniors  of  Kuru's  race  and  the  other  kings  present  there,  and 
was  honored  by  them  all  in  return.  He  then  entered  the  ex- 
cellent abode  of  his  grand-mother  Kunti."^^ 


Section  LXXXVIII. 

Vai^ampayana  said, — 'Entering  the  palace  of  the  Pandavas 
the  mighty-armed  prince  saluted  his  grand-mother  in  soothing 
and  sweet  accents.^  Then  queen  Chitrangada,  and  (Ulupi) 
the  daughter  of  (the  snake)  Kauravya,  together  approached 
Pritha  and  Krishna  with  humility.  They  then  met  Subhadra 
and  the  other  ladies  of  the  Kuru  race  with  due  formalities.^ 
Kunti  gave  them  many  gems  and  costly  things.  Draupadi 
and  Subhadra  and  the  other  ladies  of  Kuru's  race  all  made 
presents  to  them.^  The  two  ladies  took  up  their  residence 
there,  using  costly  beds  and  seats,  treated  with  affection  and 
respect  by  Kunti  herself  from  desire  of  doing  Avhat  was  agree- 
able to  Partha.*  Ki^ig  Vabhruvahana  of  great  energy,  duly 
honoured  (by  Kunti),  then  met  Dhritarashtra  according  to 
due  rites.'^  Repairing  then  to  king  Yudhishthira  and  Bhima 
and  the  other  Pandavas,  the  mighty  prince  of  Manipura  salut- 
ed them  all  with  humility.*  They  all  embraced  him  with  great 
affection  and  honoured  him  duly.  And  those  mighty  car-war- 
riors, highly  gratified  with  him,  made  large  gifts  of  wealth 
unto  him.'^  The  king  of  Manipura  then  humbly  approached 
Krishna,  that  hero  armed  with  the  discus  and  the  mace,  like 
a  second  Pradyurana  ap})roaching  his  sire.^  Krishna  gave  unto 
the  king  a  very  costly  and  excellent  car  adorned  with  gold  and 
unto  which  were  yoked  excellent  steeds."  Then  king  Yudhish- 
thira  the  just,  and  Bhima,  and  Phillguna,  and  the  twins,  each 
separately  honoured  him  and  made  costly  presents  unto  him.^° 
On  the  third  day,  the  sage  Yyasa,  the  son  of  Satyavati,  that 
foremQgt  of  cloqiient  men,  approaching  Yudhishthira,   said," — 


Parva.]  acwamedha  parva."  221 

'From  this  day,  O  son  of  Kunti,  do  thou  begin  thy  sacrifice. 
The  time  for  it  has  come  !  The  moment  for  commencing  the 
rite  is  at  hand.  The  priests  are  urging  thee.^"  Let  the  sacri- 
fice be  performed  in  such  a  way  that  no  limb  may  become 
defective.  In  consequence  of  the  very  large  quantity  of  gold 
that  is  required  for  this  sacrifice,  it  has  come  to  be  called  the 
sacrifice  of  profuse  gold.^^  Do  thou  also,  0  great  king,  make 
the  Dakshind  of  this  sacrifice  three  times  of  what  is  enjoined. 
Let  the  merit  of  thy  sacrifice  increase  threefold.  The  Brah- 
manas  are  competent  for  the  purpose.*^^  Attaining  to  the 
merits  then  of  three  Horse-sacrifices,  each  with  profuse  pre- 
sents, thou  shalt  be  freed,  0  king,  from  the  siia  of  having  slain 
thy  kinsmen. ^^  The  bath  that  one  performs  upon  completion 
of  the  Horse-sacrifice,  O  monarch,  is  highly  cleansing  and 
productive  of  the  highest  merit.  That  merifc  will  be  thine,  O 
king  of  Kuru's  race.'^^  Thus  addressed  by  Vyasa  of  immeasur- 
able intelligence,  the  righteous-souled  Yudhishthira  of  great 
energy  underwent  the  Dikshd  for  performance  of  the  Horse- 
sacrifice.-j-^''  The  mighty-armed  monarch  then  performed  the 
great  Horse-sacrifice  characterised  by  gifts  of  food  and  presents 
in  profusion  and  capable  of  fructifying  every  wish  and  produc- 
ing every  merit.^®  The  priests,  well  conversant  with  the 
Vedas,  did  every  rite,  duly,  moving  about  in  all  directions. 
They  were  all  well-trained,  and  possessed  of  omniscience.-^**  In 
nothing  was  there  a  swerving  from  the  ordinances,  and  nothing 
was  done  improperly.  Those  foremost  of  regenerate  persons 
followed  the  procedure  as  laid  down  (in  the  scriptures)  and  as 
it  should  be  followed  in  those  points  about  which  no  directions 
are  given 4^^     Those  best  of  regenerate   ones,  having   first  per- 


*  The  sense  is  this  :  for  a  horse  sacrifice,  the  Dakshina  or  sacrificial 
present,  payable  to  the  principal  Ritwija  or  to  be  dibtributed  among  all 
the  Ritwijas  including  the  other  Brahmanas,  is  enjoined  to  be  of  a  cer- 
tain measure.  Vyasa  advises  YudLiihthira  to  make  that  Dakshina 
triple  of  what  the  enjoined  measure  is.  By  thu.-,  increasing  the  Dak* 
shina,  the  merit  of  the  sacrificer  with  increase  correspondingly. — T. 

+  The  'Diksha'  is  the  ceremoney  of  initiation.  Certain  mantras  are 
uttered  in  which  the  intention  is  declared  of  performing  what  is  desired 
to  be  performed. — T. 

1:  The  'Karma'  of  a  sacrifice  or  religious  rite  is  the  procedure.    It  is, 


222  maiiabharata.  [Anugitcl 

formed  the  rite  called  Pravargya  otherwise  called  Dharma, 
then  duly  went  through  the  rite  of  Abhishava,  O  king.*^* 
Those  foremoa*  of  Soma-driiikers,  0  monarch,  extracting  the 
juice  of  the  Soma,  then  performed  the  Savana  rite,  following 
the  injuncti®ns  of  the  scriptures.-^  Among  those  that  came  to 
that  sacrifice  none  could  be  seen  who  was  cheerless,  none  who 
was  poor,  none  who  was  hungry,  none  who  was  plunged  into 
grief,  and  none  that  seemed  to  be  vulgar.^^  Bhimasena  of 
mighty  energy,  at  the  command  of  the  king,  caused  food  to 
be  ceaselessly  distributed  among  those  that  desired  to  eat.'^* 
Following  the  injunctions  of  the  scriptures,  priests,  well  versed 
in  sacrificial  rites  of  every  kind,  performed  ever}^  day  all  the 
acts  necessary  to  complete  the  great  sacrifice."^  Amongst  the 
Sadasyas  of  king  Yudhishthira  of  great  intelligence  there  was 
none  who  was  not  well  conversant  with  the  six  branches  of 
(Vedie)  learning.  There  was  none  among  them  that  was  not 
an  observer  of  vows,  none  that  was  not  an  Upadhyaya  ;  none 
that  was  not  well  versed  in  dialectical  disputations.^*  When 
the  time  camo  for  erecting  the  sacrificial  stake,  0  chief  of 
Bharata's  race,  six  stakes  were  set  up  that  were  made  of  Vilwa, 
six  that  were  made  of  Khadira,  and  six  that  were  made  of 
Sarvavarnin.^^  Two  stakes  were  set  up  by  the  priests  that 
were  made  of  Devadaru  in  that  sacrifice  of  the  Kuru  king, 
and  one  that  was  made  of  CleshmH-taka.t"^  At  the  command 
of  the  king,  Bhima  caused  some  other  stakes  to  be   set    up,  for 

of  course,  laid  down  in  the  scriptures  on  the  ritual.  There  are  certain 
acts,  however,  which,  though  not  laid  down,  should  be  done  agreeably 
to  reasonable  inferences.  What  is  said,  therefore,  in  the  second  line  of 
20  is  that  the  procedure  was  fully  followed,  both  as  laid  down  and  as 
consistent  with  inferences. — T. 

*  'Pravargya'  is  a  special  preliminary  rite  performed  in  a  sacrifice. 
'Abhishava*  is  the  extraction  of  the  juice  of  the  Soma  plant  after  its 
consecretation  with  Mantras. — T. 

t  Vilwa  is  the  AiJgle  marmelos,  Linn.  Khadira  is  Acacia  catechu, 
Linn,  or  Mimosm  catechu  ;  Saravarnin  is  otherwise  called,  as  explained 
by  Nilakantha,  Palfiga.  It  is  the  Butea  frondom  of  Eoxburgh.  Deva- 
daru is  Pinus  Deodara  of  Eoxburgh,  or  Ccdniz  Deodara.  Cleshmataka 
is  a  small  ti^ee  indentified  with  the  Cordia  latifoUa.  Here  probably, 
some  other  tr«c  is  intended. — % 


Parva.]  ACWAMEDHi.  PARVA.  223 

the  sake  of  beauty  only,  that  were  made  of  gold.^^  Adorned 
with  fine  cloths  supplied  by  the  royal  sage,  those  stakes  shone 
there  like  Indra  and  the  deities  with  the  seven  celestial  Rishis 
standing  around  them  in  Heaven.^"  A  number  of  golden  bricks 
were  made  for  constructing  therewith  a  Chayana.  The  Cha- 
yana  made  resembled  in  beauty  that  which  had  been  made  for 
Daksha,  the  lord  of  creatures,  (on  the  occaision  of  his  great 
sacrifice).^^  The  Chayana  measured  eight  and  ten  cubits  and 
had  four  stories  or  lairs.  A  golden  bird,  of  the  shape  of 
Garuda,  was  then  made,  having  three  angles.*''^  Following 
the  injunctions  of  the  scriptures,  the  priests  possessed  of  great 
learning  then  duly  tied  to  the  stakes  both  animals  and  birds, 
assigning  each  to  its  particular  deity.-f-^^  Bslls,  possessed  ©f 
such  qualifications  as  are  mentioned  in  the  scriptures,  and 
aquatic  animals  were  properly  tied  to  the  stakes  after  the  rites 
relating  to  the  sacrificial  fire  had  been  performed.^*  In  that 
sacrifice  of  the  high-souled  son  of  Kunti,  three  hundred  animals 
■were  tied  to  the  stakes  set  up,  including  that  foremost  of 
steeds.^^  That  sacrifice  looked  exceedingly  beautiful  as  if 
adorned  with  the  celestial  Rishis,  with  the  Gandharvas  singing 
in  chorus  and  the  diverse  tribes  of  Apsaras  dancing  in  merri- 
ment.^^ It  teemed,  besides,  with  Kimpurushas  and  was 
adorned  with  Kinnaras.  All  around  it  were  abodes  of  Brah- 
manas  crowned  with  ascetic  success.^^  There  were  daily  seen 
the  disciples  of  Vyasa,  those  foremost  of  regenerate  ones,  who 
are  compilers  of  all  branches  of  learning,  and  well  conversant 
with  sacrificial  rites.^^  There  was  Narada,  and  tKere  was 
Tumvuru  of  great  splendour.  There  Avere  Vigwavasu  and 
Chitrasena  and  others,  all  of  whom  were  proficient  in  music.*^ 
At  intervals  of  the  sacrificial  rifees,  those  Gandharras,  skilled 
in  music  and  well  versed  in  dancing,  used  to  gladden  tke 
Brahmanas  who  were  engaged  in  the  sacrifice."*" 


*  It  is  diffisult  to  nnrlerstand  what  these  constructions  or  figures 
■were.  They  were  probably  figures  drawn  on  the  feacrifieial  altar,  with 
gold-dust.  At  the  present  day,  powdered  rise,  coloiired  red,  yellow, 
blue,  &c.,  is  used. — T. 

t  Each  animal  is  supposed  to  be  agreeabU  to  a  particular  deity. — T. 


[A  nag  It  3 


Section   LXXXIX. 


'Vai{jampri3'ana   said, — "  Having   cooked,  according   to   due 
rites,  the    other   excellent    animals   that    were   sacrificed,    the 
priests    then    sacrificed,    agreea^l}^    to    the    injunctions    of  the 
scriptures,  that  steed    (which    had    wandered    ever   the    whole 
world). ^     After  cutting  that   horse   into   p'eces,  conformahly  to 
scriptural    directions,    they    caused    "Draupadi    of  great    intelli- 
gence, wlio  was  possessed  of  the  three   requisites    of  'mantras, 
things,  and  devotion,  to   sit   near   the   divided   animal."     The 
Brahmanas  then,   with  cool    minds,  taking  up    the    marrow    of 
that  steed,  cooked  it    duly,  0   chief  of  Bharata's    race.^     King 
Yudhishthira    the  just,    with    all    his   younger   brothers,  then 
smelled,    agreeably    to    the    scriptures,  the    smoke,  capable    of 
cleansing  one  from  every    sin,  of  the    marrow    that    was   thus 
cooked.*     The    remaining   limbs,  O    king,  of  that    horse,  were 
poured  into  the  fire  by  the  sixteen    sacrificial    priests   possessed 
of  great    wisdom.^      Having   thus   completed   the   sacrifice  of 
that  monarch  who  was  endued  with  the  energy  of  Cakra  him- 
self, the  illustrious  Vyasa  with  his  disciples   eulogised  *he  king 
greatly.^     Then  Yudhishthira  gave  awa}'  unto    the   Brahmanas 
a  thousand  crores  of  golden  nishkas,  and    unto    Vyasa  he  gave 
away  the    whole  Earth.''     Satyavati's    son    Vyasa,  having   ac- 
cepted   the   Earth,  addressed    that    foremost    one    of  Bharata's 
race,  viz.,  king  Yudhishthira  the  just,  and    said,^ — 0   best   of 
kings,  the  Earth  which    thou    hast    given    me    I    return    unto 
thee  !     Do  thou  give  me  the  purchasing  value,  for   Brahmanas 
are  desirous  of  wealth   (and    have    no   use    with    the    Earih).'® 
The    high-sonled    Yudhishthira    of    great    intelligence,  staying 
with  his  brothers  in  the  midst  of  the  kings  invited  to  his  sacri- 
fice, said  unto  those  Brahmanas,^*'— 'The  Dakshina   ordained  in 
the  scriptures  for  the  great  Horse-sacrifice  is  the  Earth.    Hence, 
I  have  given  away  unto  the  sacrificial  priests   the    Earth   con- 
quered by  Arjuna."     Ye   foremost   of  Brahmanas,  I  shall  enter 
the  woods.     Do  ye  divide   the    Earth    among    yourselves  !     In- 
deed, do  you  divide    the   Earth    ivtto    four    parts    according    to 
what  is  done  in    the    Chaturhotra    sacrifice.^^     Ye    best    of  re- 
generate ones,   I  do  not  desire  to  appropriate  what  now  belongs 


Parva.]  ACWAMEdHA  PARVA,  223 

to  the  Brahmanas.''^  Even  this,  ye  learned  Brahmanas,  has 
been  the  intention  al\va5's  cherished  by  myself  and  my  brothers. 
When  the  king  said  these  words,  his  brothers  and  Draupadi 
also  said, — 'Yes,  it  is  even  so.'  Great  was  the  sensation  created 
by  this  announcement.'*  Then,  0  Bharata,  an  invisible  voice 
was  heard  in  the  welkin,  saying, — 'Excellent,  Excellent '' 
The  murmurs  also  of  crowds  of  Brahmanas  as  they  spoke 
arose.'^  The  Island-born  Krishna,  highly  applauding  him, 
once  more  addressed  Yudhishthira,  in  the  presence  of  the 
Brahmanas,  saying,'" — 'The  Earth  has  been  given  by  thee  to 
me  !  I,  however,  give  her  back  to  thee  !  Do  thou  give  unto 
these  Brahmanas  gold.  Let  the  Earth  be  thine  !'"  Then 
Vasudeva,  addressing  king  Yudhishfchira  the  just,  said, — 'It 
behooveth  thee  to  do  as  thou  art  bid  by  the  illustrious 
Vyasa '.'^^  Thus  addressed,  that  foremost  one  of  Kuru's  race, 
along  with  all  his  brothers,  became  glad  of  soul,  and  gave 
away  millions  of  golden  coins,  in  fact,  trebling  the  Dakshina 
ordained  for  the  Horse-saci-ifice.'^  No  other  kirg  will  be  able 
to  accomplish  what  the  Kuru  king  accomplished  on  that  occa- 
sion after  the  manner  of  Marufcta.^^  Accepting  that  wealth, 
the  Island-born  sage,  Krishna,  of  great  learning,  gave  it  unto 
the  sacrificial  priests,  dividing  it  into  four  parts.-'  Having 
paid  that  wealth  as  the  price  of  the  Earth,  Yudhishthira, 
cleansed  of  his  sins  and  assured  of  Heaven,  rejoiced  with  his 
brothers.-^  The  sacrificial  priests,  having  got  that  unlimited 
quantity  of  wealth,  distributed  it  among  the  Brahmanas  gladly 
and  according  to  the  desire  of  each  recipient.^^  The  Brah- 
manas also  divided  amongst  themselves,  agreeably  to  Yudhish- 
thira's  permision,  the  diverse  ornaments  of  gold  that  were  in 
the  sacrificial  compound,  including  the  triumphal  arches,  the 
stakes,  the  jars,  and  diverse  kinds  of  vessels.^*  After  the 
Brahmanas  had  taken  as  much  as  they  desired,  the  wealth 
that  remained  was  taken  away  by  Kshatriyas  and  Vaigyas 
and  Cudras  and  diverse  tribes  of  Miechcchas."^  Thus  gratified 
with  presents  by  king  Yudhishthira  of  great  intelligence,  the 
Brahmanas,  filled  with  joy,  returned  to  their  respective 
abodes.^^  The  holy  and  illustrious  Vyasa  respectfully  presented 
his  own  share,  which  was  very  large,  of  that  gold  unto  Kunti." 
[     29     ] 


226  MAHABTlAnATA  [Anugitd 

Receiving  that  gift  of  affection  from   her   father  in-law,  Pritha 
became  glad  of  heart  and  devoted  it  to  the  accomplishment   of 
diverse  acts  of  merit.^^     King  Yudhishthira,  having  bathed  at 
the  conclusion  of  his  sacrifice  and  become   cleansed    of  all   his 
sins,  shone  in  the  midst  of  his  brothers,  honoured   by  all,  like 
the   chief  of  the   celestials   in   the    midst   of  the   denizens  of 
Heaven.-^     The  sons  of  Pandu,  surrounded  by   the   assembled 
kings,  looked  as  beautiful,  0  king,  as  the   planets  in  the  midst 
of  the  stars.^"     Unto  those  kings  they  made    presents   of  vari- 
ous jewels  and  gems,  and  elephants  and    horses  and  ornaments 
of  gold,  and  female  slaves   and   cloths   and    large    measures   of 
gold.^*     Indeed,    Pritha's   son,    by    distributing     that    untold 
wealth    among   the     invited    monarchs,    shone,  O    king,    like 
Vaigravana,    the    lord   of  treasures.^^      Summoning    next    the 
heroic  king  Vabhruvahana,  Yudhishthira  gave  unto  him  diverse 
kinds  of  wealth  in  profusion  and  gave    him    permission    to    re- 
turn   home.^^     The    son    of  Pandu,    for   gratifying    his   sister 
Dus(^.ala,  established  her  infant  grand-son  in  his  paternal  king- 
dom.^*    The  Kuru  king    Yudhishthira,  having   a    full    control 
over  his  senses,  then  dismissed  the  assembled  kings  all  of  whom 
had  been  properly  classed  and  honoured  by    him.*^^     The  illus- 
trious  son    of  Pandu,  that   chastiser   of  foes,  then    duly   wor- 
shipped the  high-souled  Govinda  and  Valadeva  of  great  might, 
and  the  thousands  of  other  Vrishni  heroes  having   Pradyumna 
for  their    first.     Assisted   by    his    brothers,  he   then    dismissed 
them  for  returning  to  Dwaraka.^"""     Even  thus   was  celebrat- 
ed that  sacrifice   of  king    Yudhishthira   the  just,  which   was 
distinguished  by  a  profuse  abundance  of  food   and    wealth   and 
jewels   and    gems,    and   oceans   of  wines   of    different   kinds.^*^ 
There  were  lakes  whose  mire  consisted  of  ghee,   and  mountains 
of  food.      There    were    also,    O    chief  of  Bharata's   race,  miry 
rivers    made    of  drinks   having   the    six   kinds   of  taste.^^     Of 
men  employed  in  making    and   eating   the  sweetmeats   called 
Khandavaragas,  and  of  animals  slain    for    food,  there    was    no 


*  «Suvibhaktan'  implies  that  they  were  properly  classed  or  grouped 
80  that  there  was  no  dispute  or  dissatisfaction  among  them  regarding 
questions  of  precedence, — T. 


Parva.]  AcWAMEDni  parva^  227 

end.**^  The  vast  space  abounded  with  men  inebriated  with 
wine,  and  with  young  ladies  filled  with  joy.  The  extensive 
grounds  constantly  echoed  with  the  sounds  of  drums  and  the 
blare  of  conchs.  With  all  these,  the  sacrifice  became  exceed- 
ingly delightful.'*^  'Let  agreeable  things  be  given  away,'— 
'Let  agreeable  food  be  eaten,' — These  were  the  sounds  that 
were  repeatedly  heard  day  and  night  in  that  sacrifice.  It  was 
like  a  great  festival,  full  of  rejoicing  and  contented  men. 
People  of  diverse  realms  speak  of  that  sacrifice  to  this  day.** 
Having  showered  wealth  in  torrents,  and  diverse  objects  of 
desire,  and  jewels  and  gems,  and  drinks  of  various  kinds,  the 
foremost  one  of  Bharata's  race,  cleansed  of  all  his  sins,  and 
his  purpose  fulfilled,  entered  his  capital."*^^ 

Section  XC. 

Janamejaya  said, — "It  behooveth  theo  to  tell  me  of  any 
wonderful  incident  that  occurred  in  the  sacrifice  of  my  grand- 
Sires.  ^ 

Vai^ampayana  said, — "Hear,  0  chief  of  kings,  of  a  mos6 
wonderful  incident  that  occurred,  0  puissant  monarch,  at  the 
conclusion  of  that  great  Horse-sacrifice.*  After  all  the  fore- 
most of  Brahmanas  and  all  the  kinsmen  and  relatives  and 
friends,  and  all  the  poor,  the  blind,  and  the  helpless  ones  had 
been  gratified,  O  chief  of  Bharata's  race,^  when  the  gifts  made 
in  profusion  were  being  spoken  of  on  all  sides,  indeed,  when, 
flowers  were  rained  down  on  the  head  of  king  Yudhishthira 
the  just,*  a  blue-eyed  mungoose,  0  sinless  one,  with  one  side 
of  his  body  changed  into  gold,  came  there  and  spoke  in  a 
voice  that  was  as  loud  and  deep  as  thunder.^  Repeatedly 
uttering  such  deep  sounds  and  thereby  frightening  all  animals 
and  birds,  that  proud  denizen  of  a  hole,  with  large  body, 
spoke  in  a  human  voice  and  said,® — 'Ye  kings,  this  great 
sacrifice  is  not  equal  to   a  prastha   of  powdered   barley   given 

*  Nilakantha  explains  that  'Khandavaraga'  was  made  of  Piper  longum. 
and  dried  ginger  (powdered),  and  the  juice  of  Phaseolus  Mungo,  with 
sugar.  Probably,  it  is  identical  with  what  is  now  called  Iiungka  ladd'Ut 
in  the  bazars  of  Indian  towns, — Ti 


22S  MA.iiABHARATA;  [Anugittl 

away  by  a  liberal  Brahmana  of  Kurukshetra  who   was   observ- 
ing the  Unccha  vow  !'^     Hearing  these  words  of  the  mungoope, 
O  king,  all  those  foremost    of  Brahmanas   became   filled    with 
wonder.^     Ap|troaching   the  mungoose,  they   then    asked    him, 
saying, — 'Whence    hast   thou    come   to   this   sacrifice,  this   re- 
sort of  the  good  and   the   pious  ?®     What  is  the  extent    of  thy 
might  ?     What  thy  learning  ?     And    what   thy  refuge  ?     How 
should  we  know  thee  that  thus  censurest    this   our   sacrifice  ?^*^ 
Without  having   disregarded   any    portion    of    the    scriptures, 
everything  that  should  be   done    has   been   accomplished   here 
according  to  the  scriptures  and  agreeably    to   reason,  with   the 
aid  of  diverse  sacrificial  rites.^^     Those  who   are   deserving   of 
worship  have  been  duly  worshipped  here  according   to   the  way 
pointed  out  by  the  scriptures.     Libations  have   been  poured  on 
the  sacred  fire  with  the  aid    of  proper   mantras.     That    which 
should  be  given  has   been    given    away    without    pride.^^     The 
regenerate  class  have  been  gratified  Avith  gifts  of  diverse  kinds. 
The  Kshatriyas  have  been  gratified  with  battles  fought   accord- 
ing to  just  methods.     The  grandsires  have  been    gratified  Avith 
Craddhas.**     The  Vaigyas  have  been  gratified    by   the   protec- 
tion offered  to  them,  and    many    foremost  of  women  have  been 
gratified  by  accomplishing  their  desires.     The  Cudras  have  been 
gratified  by  kind  speeches,  and   others    with    the   remnants  of 
the  profuse  wealth  collected  on  the   spot.**     Kinsmen  and   rela- 
tives have  been  gratified  by  the  purity   of  behaviour   displayed 
by  our  king.     The  deities  have  been    gratified   by   libations   of 
clarified  butter  and  acts   of  merit,  and    dependants  and  follow- 
ers by   protection.*®     That,  therefore,  which   is   true,  do   thou 
truly  declare  unto  these  Brahmanas.     Indeed,  do  thou   declare 
what  is  agreeable  to  the  scriptures   and    to   actual   experience, 
asked  by  the  Brahmanas  who  are  eager  to  know.-""     Thy  words 
seem  to  demand  credit.     Thou  art    wise.     Thou    bearest   also  a 
celestial  form.     Thou  hast  come  into  the  midst  of  learned  Brah- 
manas.    It  behooveth  thee  to  explain  thyself"     Thus  address- 
ed by    those   regenerate    persons,    the    mungoose,  smiling,  an- 
swered them  as  follows.     'Ye  regenerate  ones,  the  words  I  have 
uttered  are  not  false.   Neither  have  I  spoken  them  from  pride.'*® 
That  which  I  have  said  may  have   been   heard  by  you  all.     Ye 


Parva.]  acwamedha  parva.  229 

foremost  of  regenerate  persons,  this  sacrifice  is  not  equal  in 
merit  to  the  gift  of  a  prastha  of  powdered  barley.^^  Without 
doubt,  I  should  say  this,  ye  foremost  of  Brahmanas.  Listen 
to  me  with  undivided  attention  as  I  narrate  what  happened  to 
thee  truly.-"  Wonderful  and  excellent  was  the  occurrence 
that  fell  out.  It  was  witnessed  by  me  and  its  consequences 
were  felt  by  me.  The  incident  relates  to  a  liberal  Brahmana 
dwelling  in  Kurukshetra  in  the  observance  of  the  Unccha 
vow.^^  In  consequence  of  that  incident  he  attained  to  Hea- 
ven, ye  regenerate  ones,  along  with  his  wife  and  son  and 
daughter-in-law.  And  in  consequence  of  what  then  happened 
half  my  body  became  transformed  into  gold.'^^ 

"The  Mungoose   continued, — 'Ye    regenerate   ones,    I   shall 
presently  tell  you  what  the  excellent  fruit  was  of  the  gift,  made 
by  a  Brahmana,  of  a  very  little  measure  (of  powdered    barley) 
obtained  by  lawful  means. ^'^     On  that  righteous  spot  of  ground 
known  by  the  name  of  Kurukslietra,    which    is   the   abode   of 
many  righteous  persons,  there  lived  a    Brahmana  in  the  obser- 
vance of  what  is  called  the   Unccha  vow.     That  mode  of  living 
is  like  unto  that  of  the   pigeon.*"*     He   lived   there    with   his 
wife  and  son  and  daughter-in-law  and   practised  penances.     Of 
righteous   soul,    and    with   senses   under   complete   control,  he 
adopted  the  mode  of  living  that  is  followed   by   a  pariot.^^     Of 
excellent  vows,  he  used  to  eat  every  day  at  the  sixth    division .-f 
If  there  was  nothing  to  eat  at  the    sixth   division    of  the    day, 
that  excellent  Brahmana  would  fast  for  that  day  and   eat   the 
next  day  at  the   sixth   division.     On    one   occasion,  ye    Brah- 
manas, there  occurred  a  dreadful  famine  in  the    land.     During 
that  time  there  was  nothing  stored  in  the    abode  of  that   right- 
eous Brahmana.     The  herbs  and  plants  were  all   dried    up   and 
the  whole   realm    became   void   of  food-stores."^"-®     When   the 
accustomed  hours  came  for   eating,  the    Brahmana  had  nothing 
to  eat.     This  occurred  day  after  day.     All  the   members   of  his 
family  were  afflicted    with   hunger   but  were    obliged    to    pass 

*  The  unccha  vow  consists  of  subsisting  upon  grains  of  corn  picked 
up  after  thei  manner  (f  the  pigeon  from  the  field  after  the  cro]3s  have 
been  cut  and  removed  by  the  owners. — T. 

t  The  day  of  12  Lours  iy  dividei  into  8  divisions,— T, 


230  MAHABiiARATA  [Amtgitcl 

the  days  aa  best  they  could. -°  One  day,  in  the  month  of 
Jaishtha,  while  the  Sun  was  in  the  meridiam,  the  Brahmana 
was  engaged  in  picking  up  grains  of  corn.  Afflicted  by  heat 
and  hunger,  he  was  practising  even  this  penance.^**  Unable  to 
obtain  grains  of  corn,  the  Brahmana  soon  became  worn  out 
with  hunger  and  toil.  Indeed,  with  all  the  members  of  his 
family,  he  had  no  food  to  eat.^^  That  best  of  Brahmanas 
passed  the  days  in  great  suffering.  One  day,  after  the  sixth 
division  came,  he  succeeded  in  obtaining  a  prastha  of  barley .^^ 
That  barley  was  then  reduced  by  those  ascetics  to  powder 
for  making  what  is  called  SaJdu  of  it.  Having  finished 
their  silent  recitations  and  other  daily  rites,  and  having 
duly  poured  libations  on  the  sacred  fire,^^  those  ascetics  divid- 
ed that  little  measure  of  powdered  barley  amongst  them- 
selves so  that  the  share  of  each  came  up  to  the  measure  of  a 
KudavaJ'^  As  they  were  about  to  sit  down  for  eating,  there 
came  unto  their  abode  a  guest.^*  Beholding  the  person  who 
came  as  a  guest,  all  of  them  became  exceedingly  glad.  Indeed, 
seeing  him,  they  saluted  him  and  made  the  usual  enquiries  of 
welfare.^^  They  were  of  pure  minds,  self-restrained,  and  en- 
dued with  faith  and  control  over  the  passions.  Freed  from 
malice,  they  had  conquered  wrath.  Possessed  of  piety,  they 
were  never  pained  at  the  sight  of  other  people's  happiness.^* 
They  had  cast  off  pride  and  haughtiness  and  anger.  Indeed, 
they  were  conversant  with  every  dut}',  ye  foremost  of  regene- 
rate ones  !  Informing  their  guest  of  their  own  penances  and 
of  the  race  or  family  to  which  they  belonged,  and  ascertaining 
from  him  in  return  those  particulars,  they  caused  that  hungry 
guest  of  theirs  to  enter  their  cottage.  Addressing  him  they 
said, — 'This  is  the  Arghya  for  thee.  This  water  is  for  washing 
thy  feet.  There  are  scattered  some  Kuga  grass  for  thy  seat, 
O  sinless  one.^^"^^  Here  is  some  clean  Salctiv  acquired  by  law- 
ful means,  O  puissant  one  !  Given  by  us,  O  foremost  of  re- 
generate persons,  do  thou  accept  it  !'^^  Thus  addressed  by 
them,  that  Brahmana  accepted  the  Kudava  of  powdered  barley 
that  was   offered    to   him    and   ate    it    all.     But   his   hunger. 


♦  A  'pvastha'  is  made  up  of  fouv  'Kudavas.'     A  'Kudava'    is  equal  to 
about  twelve  double  liaudf  uls. — T. 


Parva.]  acwamedha  parva.  231 

O  king,  was  not  appeased  by  what  he    ate.***     The    Brahmana 
in  the  observance  of  the  Unccha  vow,  seeing    that    his   guest's 
hunger  was  still    unappeased,  began    to    think    of  what    other 
food  he  could  place  before  him    for  gratifying    him.*^     Then  his 
wife  said  unto  him, — 'Let  my  share  be  given    unto  him  !     Let 
this  foremost  of  regenerate  persons  be  gratified  and  let  him  then 
go  whithersoever  he    will  ''^"     Knowing   that   his   chaste    wife 
who  said  so  was  herself  afflicted  by  hunger,  that  best   of  Brah- 
manas  could  not  approve  of  her  share  of  the    powdered    barley 
being  given  to  the  guest. *^     Indeed,  that    best    of  Brahmanas 
possessed  of  learning,  knowing   from    his    own    state   that   his 
aged,  toil-worn,  cheerless,^*  and  helpless  wife  was  herself  afflict- 
ed by  hunger  and  seeing  that    lady    who    had    been    emaciated 
into    mere    skin    and    bones    was     quivering     with    weakness, 
addressed  her  and  said, — 'O  beautiful  one,  with   even    animals, 
with  even  worms  and   insects,*"  wives   are    fed    and    protected. 
It  behooveth  thee    not,  therefore,  to   say  so.     The    wife   treats 
her  lord  with  kindness  and  feeds    and    protects    him.*^     Every- 
thing  ap  erfcaiuing   to   religion,  pleasure,  and    wealth,  careful 
nursing,  offspring  for  perpetuating  the   race,  are  all  dependent 
on  the  wife.     Indeed,  the  merits  of  a  person    himself  as  also  of 
his  deceased  ancestors  depend  also  on    her.*^     The  wife  should 
know  her  lord   by    his    acts.     A'erily,  that    man    who   fails   to 
protect  his  wife  earns  great    infamy   here   and    goes   into   Hell 
hereafter.     Such  a  man    falls  down    from    even    a   position    of 
great  fame  and  never  succeeds  in    acquiring    regions   of  happi- 
ness hereafter.'*^     Thus  addressed,  she  answered  him,   saying, — 
'0  regenerate  one,  our  religious   acts   and    wealth    are    united. 
Do  thou  t;ike    a   fourth    of  this   barley  !     Indeed,  be   gratified 
with    me  l*^     Truth,    pleasure,    religious    merit,    and    Heaven 
as   acquirable    by    good    qualities,  of  women,    as   also   all    the 
objects  of  their  desire,  O  foremost    of  regenerate    ones,  are    de- 
pendent   on    the  husband.^®     In    the    production    of    offspring 
the  mother  contributes  her  blood.     The    father  contributes    his 
seed.     The  husband  is  the  highest  deity    of  the  wife.     Through 
the  grace    of  the   husband,  women    obtain    both    pleasure    and 
offspring  as  the  reward."     Thou  art    my    Pati    (lord)    for    the 
protection    thou    givest    me.     Thou   art    my    Bhartti   for   the 


232  mahabiiarata.  [Anugitci 

means  of  sustenance  thou  givest    me.     Thou    art,  again,  boon- 
giver  to  me  in  consequence  of  thy  having   presented    rse  a  son. 
Do  thou,  therefore,  (in  return  for    so  many    favours),  take    my 
share  of  the  barley  and    give    it   unto    the   guest."^-     Overcome 
by    decrepitude,    thou    art    of   advanced    years.      Afflicted   by 
hunger    thou  art  exceedingly  weakened.     Worn  out  with  fasts, 
thou  art  very  much  emaciated.     (If  thou  couldst  part  with  thy 
share,  why  should  not    I  part  with  mine)  ?'^^     Thus   addressed 
by  her,  he  took  her  share  of  the  powdered  barley  and   address- 
ing his  guest,  said, — '0  regenerate  one,  0  best  of  men,   do  thou 
accept  this  measure  of  powdered  barley  as  well  !'^*     The    Brah- 
mana,  having  accepted  that  quantity,  immediately    ate   it    up, 
but  his  hunger    was   not    yet  appeased.     Beholding    him    un- 
gritified,  the  Brahmana  in  the  observance  of  the    Unccha   vow 
became  thoughtful. ^^     His  son  then  said    unto    him, — '0  best  of 
men,  taking  my  share  of  the    barley    do    thon  give    it    to    the 
guest  !     I    regard    this   act    of   mine    as    one    of  great    merit. 
Therefore,  I  do  it  !^^     Thou  shouldst  be  always    maintained   by 
me  with    great   care.     Maintenance    of  the    father   is   a    duty 
which  the  good  always  covet.^^     The  maintenance  of  the  father 
in  his  old  age  is  the  duty  ordained  for   the    son.     Even    this   is 
the  eternal  criUi    (audition)    current    in    the    three    worlds,  O 
learned  Rishi  !^^     By  barely    living  thou  art  capable  of  practis- 
ing penances.     The  life  breath  is  the  great    deity    that    resides 
in  the  bodies  of  all  embodied  creatures  !'*^® 

"The  father,  at  this,  said, — 'If  thou  attainest  to  the  age  of 
even  a  thousand  years,  thou  wilt  still  seem  to  me  to  be  only  a 
little  child.  Having  begotten  a  son,  the  sire  achieves  success 
through  hint)."**  0  puissant  one,  I  know  that  the  hunger  of 
children  is  very  strong.  I  am  old.  I  shall  somehow  succeed 
in  holding  my    life  breaths.     Do    thou,  0    son,    become    strong 


*  This  Verse  is  rather  oh  , cure.  I  am  not  sure  tliat  I  have  under- 
Btoofl  it  correctly.  The  spdms  seeni-s  to  be  this :  thou  art  capable  of 
enduring  much.  Indeed,  bj  barely  living,  thou  art  capable  of  earning 
religious  merit,  for  life-breath  is  a  ffreat  deity.  He  should  not  be  cast 
off.  'I'hy  life  is  at  stake,  fir  if  this  guest  be  not  gratified,  the  thought 
of  it  will  kill  thco.  Do  thou,  therefore,  protect  thy  life  by  gratifying 
this  guest  with  my  share  of  the  barley. — T. 


Farva.)  acwamedha  parva.  233 

(by  eating  the  food  that  has  fallen  to  thy  share).^^  Old  and 
decrepit  as  I  am,  0  son,  hunger  scarcely  afflicts  me.  I  have, 
again,  for  many  years,  practised  penances.  I  have  no  fear  of 
death.— «- 

'The  son  said, — I  am  thy  offspring.  The  Cruti  declares 
that  one's  offspring  is  called  putra  because  one  is  rescued  by 
him.  One's  own  self,  again,  takes  birth  as  one's  son.  Do  thou, 
therefore,  rescue  thyself  by  thy  own  self  (in  the  form  of  thy 
son)  ! — ^^ 

'The  father  said, — In  form  thou  art  like  me.  In  conduct 
and  in  self-restraint  also  thou  art  my  like !  Thou  hast  been 
examined  on  various  occasions  by  me.  I  shall,  therefore,  ac- 
cept thy  share  of  the  barley,  0  son  !" — Having  said  this,  that 
foremost  of  regenerate  persons  cheerfully  took  his  son's  share 
of  the  barley  and  smilingly  presented  it  to  his  regenerate 
guest.^^  Having  eaten  that  barley  also,  the  guest's  hunger 
was  not  appeased.  The  righteous-souled  host  in  the  obser- 
vance of  the  unccha  vow  became  ashamed  (at  the  thought  that 
he  had  nothing  more  to  give).*'®  Desirous  of  doing  what  was 
agreeable  to  him,  his  chaste  daughter  in-law  then,  bearing  her 
share  of  the  barley,  approached  him  and  said,**^ — Through  thy 
son,  0  learned  Brahmana,  I  shall  obtain  a  son.  Do  thou, 
therefore,  take  my  share  of  the  barley  and  give  it  unto  this 
guest  '"^  Through  thy  grace,  numerous  regions  of  beatitude 
will  be  mine  for  eternity.  Through  a  grandson  one  obtains 
those  regions  repairing  whither  one  has  not  to  endure  any  kind 
of  misery.®^  Like  the  triple  aggregate  beginning  with  Keli- 
gion,  or  the  triple  aggregate  of  sacred  fires,  there  is  a  triple 
aggregate  of  everlasting  Heavens,  depending  upon  the  son,  the 
grandson,  and  the  great-grandson.'^*^  The  son  is  called  'Putra 
because  he  frees  his  sires  from  debt.  Through  sons  and  grand- 
sons one  always  enjoys  the  happiness  of  those  regions  which  are 
reserved  for  the  pious  and  the  good. — '■'• 

'The  father-in-law  said, — 0  thou  of  excellent  vows  and 
conduct,  beholding  thee  wasted  by  wind  and  sun,  deprived  of 
thy  very  complexion,  emaciated,  and  almost  destitute  of  con- 
sciousness through  hunger,  how  can  I  be  such  a  transgressqr 
against  the  rules  of  righteousness  as  to  take   thy    share    of  the 

t     SO     ] 


234  MAHABHARATAi  [Anugitci 

barley  ?  0  auspicious  damsel,  it  behooves  thee  not  to  say  so, 
for  the  sake  of  those  auspicious  results  for  which  every  family 
must  strive.*^""'^^  O  auspicious  damsel,  how  can  I  behold  thee 
at  even  this,  the  sixth  division  of  the  day,  abstaining  from  food 
and  observing  vows  ?  Thou  art  endued  with  purity  and  good 
conduct  and  penances.  Alas,  even  thou  hast  to  pass  thy  days 
in  so  much  misery  !^*  Thou  art  a  child,  afflicted  by  hunger, 
and  belongest  to  the  softer  sex.  Thou  shouldst  be  always  pro- 
tected by  me  !  Alas,  I  have  to  see  thee  worn  out  with  fasts, 
0  thou  that  art  the  delighter  of  all  thy  kinsmen  ! — ''^ 

'The  daughter-in-law  said, — Thou  art  the  senior  of  my 
senior,  since  thou  art  the  deity  of  my  deity  !  Thou  art  verily 
the  god  of  my  god.  Do  thou,  therefore,  0  puissant  one,  take 
my  share  of  the  barley .'^^  My  body,  life-breaths,  and  religious 
rites  have  all  one  yurpoFe,  viz.,  the  service  of  my  senior. 
Through  thy  grace,  O  learned  Brahmana,  I  shall  obtain  many 
regions  of  happiness  hereafter  !"  I  deserve  to  be  looked  after 
by  thee.  Know,  O  regenerate  one,  that  I  am  wholly  devoted 
to  thee  !  Cherishing  also  this  thought,  viz.,  that  my  happi- 
ness is  thy  concern,  it  behooveth  thee  to  take  this  my  share 
of  the  barley  ! — ^^ 

'The  father-in  law  said, — 0  chaste  lady,  in  consequence  of 
such  conduct  of  thine  thou  wilt  for  ever  shine  in  glory,  for  en- 
dued with  vows  and  steadiness  in  religious  rites,  thy  eyes  are 
directed  to  that  conduct  which  should  be  observed  towards 
seniors.'^®  Therefore,  O  daughter-in-law,  I  shall  take  thy 
share  of  the  barley.  Thou  deservest  not  to  be  deceived  by  me, 
reckoning  all  thy  virtiies.  Thou  art  truly,  0  blessed  damsel, 
the  foremost  of  all  persons  observing  the  duties  of  righteous- 
ness !^° — Having  said  so  unto  her,  the  Brahmana  took  her 
share  of  the  barley  and  gave  it  unto  his  guest.  At  this  the 
guest  became  gratified  with  that  high-souled  Brahmana  en- 
dued with  great  piety .^^  With  gratified  soul,  that  first  of  re- 
generate persons,  possessed  of  great  eloquence,  who  was  none 
else  than  the  deity   of  Righteousness   in    a  human    form,  then 

*  The  sense  is  this  :  for  the  sake  of  tliose  auspicious  resalts  after 
which  every  family  should  strive,  the  dauglitor-in-haw  should  be  well 
treated.     How  then  can  I  deprive  thee  of  food  ?— T. 


Parva.]  acwamedha  parva!  255 

addressed  that  foremost  of  Brahmanas   and    said,'" — 0   best   of 
regenerate  ones,  I  am  exceedingly  gratified   with  this  pure  gift 
of  thine,  this  gift  of  what  was  acquired   by   lawful    means   by 
thee,  and  which  thou  didst  freely  part  with,  aggreably  to   the 
rules  of  righteousness  !^^     Verily,  this  gift   of  thine   is  being 
bruited  about  in  Heaven  by  the  denizens  of  that  happy  region. 
Behold,  flowers  have  been  rained  down    from  the  firmament  on 
the  Earth  I^*     The  celestial  Rishis,  the   deities,  the    Gandhar- 
vas,  those  who  walk  before  the   deities,  and  the   celestial    mes- 
sengers, are  all  praising  thee,  struck  with   wonder  at  thy  gift.^^ 
The  regenerate  Rishis  who  dwell   in   the   regions  of  Brahma^ 
seated  on  their  cars,  are  solicitous   of  obtaining   thy   sight.     O 
foremost  of  regenerate   persons,  go   to   Heaven  !®*     The   Pitris 
residing  in  their  own  region  have   all   been   rescued   by   them. 
Others  also  who  have   not   attained   to   the  position   of  Pitris 
have  equally  been  rescued  by  thee   for  countless  Yugas.^^     For 
thy   Brahmacharyya,    thy   gifts,  thy   sacrifices,  thy   penances, 
and  thy    acts  of  piety   done   with   a   pure    heart,  go   thou   to 
Heaven  I^s     0  thou  of  excellent  vows,   thou  practisest  penances 
with  great  devotion.     Thy  gifts  have,  therefore,  gratified   the 
deities  highly,  0  best  of  regenerate   ones  l^^     Since    thou   hast 
made  this  gift,  in   a   season    of  great   difiiculty,  with   a   pure 
heart,  thou  hast,  by   this   act   of  thine,  conquered   Heaven  !^** 
Hunger  destroys  one's  wisdom  and  drives  off  one's  righteous  un- 
derstanding.    One  whose  intelligence  is  overwhelmed  by  hunger 
casts   off  all   fortitude.^^     He,  therefore,  that  conquers   hunger 
conquers  Heaven  without  doubt.     One's  righteousness   is  never 
destroyed  as  long  as  one   cherishes   the   inclination    of  making 
gifts.^2     Disregarding  filial  affection,  disregarding  the   affection 
one  feels  for    one's   wife,  and   reckoning   righteousness   as   the 
foremost,  thou  hast  paid  no  heed    to  the   cravings   of  nature.^^ 
The  acquisition  of  wealth  is  an   act  of  slight    merit.     Its  gift 
to  a  deserving  person  is   fraught   with   greater    merit.     Of  still 
greater  merit  is  the   (proper)   time.     Lastly,  devotion    (in   the 
matter  of  gift)  is  fraught  with  the   highest    merit.«*     The  door 
of  Heaven  is  very  difficult  to   see.     Through   heedlessness   men 
fail  to  obtain   a   sight   of  it.     The   bar   of  Heaven's  door   has 
cupidity  for  its  seed.    That  bar  is  kept  fastened  by  desire  and 


235  mahabharataJ  [Aniigltl 

affection.  Verily,  Heaven's  door  is  unapproachable.^'^  Those 
men  who  have  subdued  wrath  and  conquered  their  passions, 
those  Brfihraanas  who  are  endued  with  penances  and  who 
make  gifts  according  to  the  measnre  of  their  ability,  succeed 
in  beholding  it.^"  It  has  been  said  that  he  that  gives  away  a 
hundred,  having  a  thousand,  he  that  gives  away  ten,  hav- 
ing a  hundred,  and  he  that  gives  a  handful  of  water,  having 
no  wealth,  are  all  equal  in  respect  of  the  merit  they  earn.^'' 
King  Rantideva,  when  divested  of  all  his  wealth,  gave  a  small 
quantity  of  water  with  a  pure  heart.  Through  this  gift,  O 
learned  Brahmana,  he  went  to  Heaven.^^  The  deity  of  right- 
eousness is  never  gratified  so  much  with  large  gifts  of  costly 
things  as  with  gifts  of  even  things  of  no  value,  if  acquired 
lawfully  and  given  away  with  devotion  and  faith.^^  King 
Nriga  had  made  gifts  of  thousands  of  kine  unto  the  regenerate 
class.  By  giving  away  only  one  cow  that  did  not  belong 
to  him,  he  fell  into  Hell.'°<^  U^inara's  son  Civi  of  excellent 
vows,  by  giving  away  the  flesh  of  his  OAvn  body,  is  rejoicing  in 
Heaven,  having  attained  to  the  regions  of  the  righteous.^"* 
Mere  wealth  is  not  merit.  Good  men  ac'quire  merit  by  exerting 
to  the  best  of  their  powder  and  with  the  aid  of  pious  means. 
One  does  not  acquire  such  merit  by  means  of  even  diverse 
Sacrifices  as  with  even  a  little  wealth  that  has  been  earned  law- 
ully."2  Through  wrath,  the  fruits  of  gifts  are  destroyed. 
Through  cupidity  one  fails  to  go  to  Heaven.  One  conversant 
with  the  merits  of  gift,  and  leading  a  just  course  of  conduct 
succeeds,  through  penances,  in  enjoying  Heaven.^"^  The  fruit, 
O  Brahmana,  of  this  gift  made  by  thee  (of  a  x>rastha  of  pow- 
dered barley)  is  much  greater  than  what  one  acquires  by 
many  Rajasuya  sacrifices  with  profuse  gifts  or  many  Horse- 
sacrifices.^°*  With  this  prastha  of  powdered  barley  thou  hast 
conquered  the  eternal  region  of  Brahman.  Go  thou  in  happi- 
ness, 0  learned  Brahmana,  to  the  abode  of  Brahman  that  is 
without  the  stain  of  darkness.^*'^  O  foremost  of  regenerate 
persons,  a  celestial  car  is  here  for  all  of  you.  Do  thou  ascend 
it  as  pleasest  thee  !  0  Brahmana,  I  am  the  deity  of  Right- 
eousness. Behold  me  !""  Thou  hast  rescued  thy  body.  The 
fame  of  thy  achievement    will   last  in   the   world.     With   thy 


Parva.]  acwamedha  piRVAi  237 

wife,  thy  son,  and  thy  daughter-in-law,  go  now  to  Heaven.'"'' 
— After  the  deity  of  Righteousness  had  said  these  words,  that 
Brahmana,  with  his  wife,  son  and  daughter-in-law,  proceeded 
to  Heaven.'"^  After  that  learned  Braamana,  conversant  with 
all  duties,  had  thus  ascended  to  Heaven  with  his  son,  daughter- 
in-law,  and  wife  numbering  the  fourth,  I  came  out  of  my 
hole.^°^  There  with  the  scent  of  that  powdered  barley,  with 
the  mire  cansed  by  the  water  (which  the  Brahmana  had  given 
to  his  guest),  with  the  contact  (of  my  body)  with  the  celestial 
flowers  that  had  been  rained  down,  with  the  particles  of  the 
barley-powder  which  that  good  man  had  given  away,-*^"  and 
the  penances  of  that  Brahmana,  my  head  became  gold.  Be- 
hold, in  consequence  of  the  gift  of  that  Brahmana  who  was 
firm  in  truth,  and  his  penances,  half  of  this  my  ample  body  has 
became  golden  im-^^^  ye  regenerate  ones,  for  converting  the 
rest  of  my  body  into  gold  I  repeatedly  repair,  Avith  a  cheerful 
heart,  to  the  retreats  of  ascetics  and  the  sacrifices  performed 
by  kings.^*^  Hearing  of  this  sacrifice  of  the  Kuru  king  en- 
dued with  great  wisdom,  I  came  hither  wir.h  high  hopes.  I 
have  not,  however,  been  made  gold.^'^  Ye  foremost  of  Brah- 
man as,  it  was  for  this  that  I  uttered  those  words,  viz.,  that 
this  sacrifice  can  by  no  means  compare  with  (the  gift  of  )  that 
prastha  of  powdered  barley  !"^  With  the  grains  of  that 
praitha  of  powdered  barley,  I  was  made  gold  on  that  occasion. 
This  great  sacrifice,  however,  is  not  equal  to  those  grains. 
Even  this  is  my  opinion.'^^^  Having  said  those  words  unto 
all  those  foremost  of  Brahmanas,  the  mungoose  disappeared 
from  their  sight.  Those  Brahmanas  then  returned  to  their 
respective  homes."^^^ 

Vai9ampayana  continued, — "0  conquerer  of  hostile  towns, 
I  have  now  told  thee  all  relating  to  that  wonderful  incident 
which  occurred  in  that  great  Horse-sacrifice."^  Thou  shouldst 
not,  0  king,  think  highly  of  sacrifice.  Millions  of  Rishis  have 
ascended  to  Heaven  with  the  aid  of  only  their  penances."^ 
Abstention  from  injury  as  regards  all  creatures,  contentment, 
conduct,  sincerity,  penances,  self-restraint,  truthfulness,  and 
gifts  are  each  equal  in  point  of  merit  to  sacrifice.""® 


[AnvgiiS 


Section  XCI. 

Janamejaya  said, — "0  puissant  Rishi,  kings  are  attached 
to  sacrifices.  The  great  Rishis  are  attached  to  penances. 
Learned  Brahmanas  are  observant  of  tranquillity  of  mind, 
peacefulness  of  behaviour,  and  self-restraint.'^  Hence  it  seems 
that  nothing  can  be  seen  in  this  world  which  can  compare  with 
the  fruits  of  sacrifices.  Even  this  is  my  conviction.  That 
conviction,  again,  seems  to  be  undoubtedly  correct.^  Inumer- 
able  kings,  0  best  of  regenerate  persons,  having  worshipped 
the  deities  in  sacrifices,  earned  high  fame  here  and  obtained 
Heaven  hereafter.^  Endued  with  great  energy,  the  puissant 
chief  of  the  deities,  viz.,  Indra  of  a  thousand  eyes,  obtained 
the  sovereignty  over  the  deities  through  the  many  sacrifices  he 
performed  with  gifts  in  profusion  and  attained  to  the  fruition 
of  all  his  wishes.*  When  king  Yudhishthira,  with  Bhima  and 
Arjuna  by  him,  resembled  the  chief  of  the  deities  himself  in 
prosperity  and  prowess,^  why  then  did  that  mungoose  depreciate 
that  great  Horse-sacrifice  of  the  high-souled  monarch  ?"® 

Vai^ampayana  said, — "Do  thou  listen  to  me,  0  king,  as  I 
discourse  to  thee  duly,  0  Bharata,  on  the  excellent  ordinances 
relating  to  Sacrifice  and  the  fruits  also,  0  ruler  of  men,  that 
sacrifice  yields  !^  Formerly,  on  one  occasion  Cakra  performed 
a  particular  sacrifice.  While  the  limbs  of  the  sacrifice  were 
spread  out,  the  Kitwijas  became  busy  in  accomplishing  the 
diverse  rites  ordained  in  the  scriptures.^  The  pourer  of  liba- 
tions, possessed  of  every  qualification,  became  engaged  in 
pouring  libations  of  clarified  butter.  The  great  Rishis  were 
seated  around.  The  deities  were  summoned  one  by  one  by 
contented  Brahmanas  of  great  learning  uttering  scriptural 
Mantras  in  sweet  voices.  Those  foremost  of  Adhwaryyus,  not 
fatigued  with  what  they  did,  recited  the  Mantras  of  the 
Yajurveda  in  soft  accents.^"^**  The  time  came  for  slaughtering 
the  animals.  When  the  animals  selected  for  sacrifice  were 
seized,  the  great  Rishis,  0  king,  felt  compassion  for  them.^* 
Beholding  that  the  animals  had  all  become  cheerless,  those 
Rishis,    endued    with    wealth   of  penances,  approached   Cakra 


^Parva.]  acwamedha  parva.  239 

and  said  unto  him, — 'This  method  of  sacrifice  is  not  auspici- 
ous !^^  Desirous  of  acquiring  great  merit  as  thou  art,  this  is 
verily  an  indication  of  thy  unacquaintance  with  sacrifice.  O 
Purandara,  animals  have  not  been  ordained  to  be  slaughtered 
in  sacrifices.^^  0  puissant  one,  these  preparations  of  thine  are 
destructive  of  merit  !  This  sacrifice  is  not  consistent  with 
righteousness.  The  destruction  of  creatures  can  never  be  said  to 
be  an  act  of  righteousness  !^*  If  thou  wishest  it,  let  thy  prie.sts 
perform  thy  sacrifice  according  to  the  Agama.  By  performing 
a  sacrifice  according  to  the  (true  import  of  the)  scriptural  or- 
dinances, great  will  be  the  merit  achieved  by  thee."  0  thou 
of  a  hundred  eyes,  do  thou  perform  the  sacrifice  with  seeds  of 
grain  that  have  been  kept  for  three  years.  Even  this,  0  Cakra, 
would  be  fraught  with  great  righteousness  and  productive  of 
fruits  of  high  efiicacy  !'^^  The  deity  of  a  hundred  sacrifices, 
however,  influenced  by  pride  and  overwhelmed  by  stupefaction, 
did  not  accept  these  words  uttered  by  the  Rishis.'^  Then.  O 
Bharata,  a  great  dispute  arose  in  that  sacrifice  of  Cakra  be- 
tween the  ascetics  as  to  how  sacrifices  should  be  performed, 
that  is,  should  they  be  performed  with  mobile  creatures  or 
with  immobile  objects.-'®  All  of  them  Avere  worn  out  with 
disputation.  The  Rishis  then,  those  beholders  of  truth,  having 
made  an  understanding  with  Cakra  (about  referring  the  matter 
to  arbitration)  asked  king  Vasu." — 'O  highly  blessed  one, 
what  is  the  Vedic  declaration  about  sacrifices  ?  Is  it  prefer- 
able to  perform  sacrifices  with  animals  or  with  seeds  and 
juices?'-''  Hearing  the  question,  king  Vasu,  without  at  all 
judging  of  the  strength  or  weakness  of  the  arguments  on  the 
two  sides,  at  once  answered,  saying — 'Sacrifices  may  be  per- 
formed with  whichever  of  the  two  kinds  of  objects  is  ready. ''^^ 
Having  answered  the  question  thus,  he  had  to  enter  the 
nether  regions.  Indeed,  the  puissant  ruler  of  the  Chedis  had 
to  undergo  that  misery  for  having  answered  falsely."^  There- 
fore, when  a  doubt  arises,  no  person,  however  wise,  should  .singly 
decide  the  matter,  unless  he  be  the  puissant  and  self-born  Lord 
himself  of  creatures.-^  Gifts  made  by  a  sinner  with  an  impure 
understanding,  for  this,  even  when  very  large,  become  lost. 
Such  gifts  go  for    nothing."*     By   the   gifts    made   by  a  person 


240  mahabharata;  [Anugitci 

of  unrighteous  conduct, — one,  that  is,  who  is  of  sinful  soul  and 
who  is  a  destroyer,  just  fame   is  never  acquired    either   here   or 
hereafter.^^     That  person  of  little  intelligence  who,  from  desire 
of  acquiring  merit,  performs  sacrifices  with   wealth  acquired  by 
unrighteous  means,  never  succeeds   in    earning    merit. "^     That 
low  wretch  of  sinful  soul,  who  hypocritically  assuming  a   garb 
of  righteousness  makes  gifts  unto  Brahmanas,  only  creates  the 
conviction  in  men  about  his  own  righteousness,  (without   earn- 
ing true    merit). -^     That   Brahmana   of  uncontrolled   conduct, 
who  acquires  wealth  by    sinful    acts,  overwhelmed   by   passion 
and  stupefaction,  attains    at  last    to    the   goal    of  the    sinful."^ 
Some  one,  overwhelmed  by  cupidity  and   stupefaction,  becomes 
bent  on  storing  wealth.     He  is  seen  to  persecute   all    creatures, 
urged  by  a  sinful  and  impure    understanding."''^     He  who,  hav- 
ing acquired  wealth  by    such    means,  makes   gifts   or   performs 
sacrifices  therewith,  never  enjoys   the    fruits   of  those   gifts   or 
sacrifices  in  the  other  world  in    conse]uence   of  the  wealth  hav- 
ing been  earned  by    unrighteous   means.^°     Men    endued   Avith 
wealth    of    penances,    by    giving   awa}',  to   the   best   of  their 
power,  grains  of  corn  picked    up    from    the    fiields    or   roots   or 
fruits. or  petherbs  or  water  or    leaves,  acquired    great  merit  and 
proceeded    to    Heaven.-''^     Even   such    gifts    are    fraught   with 
righteousness  and  equl  to    high    austerities.     Such  gifts,  as  also 
compassion  to  all    creatures,  and    Brahmacharyya,  truthfulness 
of  speech,  and  kindness,  and  fortitude,  and    forgiveness,^"  con- 
stitute  the  eternal  foundations  of  Righteousness  which  itself  is 
eternal.     We  hear  of  Vicvamitra    and  other   kings   of  ancient 
times.'^^     Indeed,    Vigvamitra,   and   Asita,  and    king   Janaka, 
aud  Kakshasena    and    Arshtisena,  and    king    Sindhudwipa,^* — 
these  and  many  other  kings,  endued  with  wealth    of  penances, 
having  made  gifts  of  articles  acquired   lawfully,  have   attained 
to  high   success.^"     Those   amonost  Brahmanas  and  Kshatrivas 
and  Vaigyas  and  Cudras  who  betake  themselves   to   penances 
O  Bharata,  and  who  purify   themselves  by    gifts  and  other  acts 
of  righteousness,  proceed  to  Heaven."^" 


Parva.] 


Section  XCII. 

Janamejaya  said, — "If,  0  illustrious  one,  Heaven  is  the 
fruit  of  wealth  acquired  by  lawful  means,  do  thou  discourse 
to  me  fully  on  it.  Thou  art  well-conversant  with  the  subject 
and,  therefore,  it  behooveth  thee  to  explain  it.^  0  regenerate 
one,  thou  hast  said  unto  me  what  the  high  fruit  was  that 
accrued  unto  that  Brahmana,  who  lived  according  to  the  Un- 
ccha  mode,  through  his  gift  of  powdered  barley.  Without 
doubt,  all  thou  hast  said  is  true.^  In  what  way,  however, 
was  the  attainment  held  certain  of  the  highest  end  in  all 
sacrifices  ?  0  foremost  of  regenerate  persons,  it  behooveth 
thee  to  expound  this  to  me  in  all  its  details  !"^ 

Vaigampayana  said, — "In  this  connection  is  cited  this  old 
narrative,  O  chastiser  of  foes,  of  what  occurred  in  former  days 
in  the  great  sacrifice  of  Agastya.*  In  olden  days,  O  king, 
Agastya  of  great  energy,  devoted  to  the  good  of  all  creatures, 
entered  into  a  Diksha  extending  for  twelve  years.*^  In  that 
sacrifice  of  the  high-souled  Rishi  many  Hotris  were  engaged 
that  resembled  blazing  fires  in  the  splendour  of  their  bodies. 
Among  them  were  men  that  subsisted  upon  roots  or  fruits,  or 
that  used  two  pieces  of  stone  only  for  husking  their  corn,  or 
that  were  supported  by  only  the  rays  (of  the  moon).®  Among 
them  were  also  men  who  never  took  any  food  unless  ifc 
was  placed  before  them  by  others  solicitious  of  feeding  them, 
and  those  who  never  ate  anything  without  having  first  served 
the  deities,  the  Pitris,  and  guests,  and  those  who  never 
washed  the  food  which  they  took.  There  Avere  also  Yatis  and 
Vikshus  among  them,  0  king.'^  All  of  them  were  men  who 
had  obtained  a  sight  of  the  deity  of  Righteousness  in  his  em- 
bodied   form.     They    had    subjugated    wrath   and   acquired   a 

*  The  'Diksha'  consists  of  the  initiatm-y  riles  undergone  by  one  de- 
sirous of  performing  a  particular  sacrifice  or  completing  a  particular 
vow.  Some  auspicious  day  is  selected.  Mantras  are  uttered  and  the 
purpose  is  expressed  in  words.  There  were  many  long-extending  sacri- 
fices which  were  partly  of  th';  nature  of  vows.  Till  their  completion 
the  performer  or  ebserver  is  said  to  undergo  the  period  of     'Diktha.' — T. 

[    31     ] 


242  MAHABHARATA.  [Anugiifl 

complete  mastery  over  all  their  senses.  Living  in  the  observ- 
ance of  self-restraint,  they  were  freed  from  pride  and  the  desire 
of  injuring  others.®  They  were  ahvays  observant  of  a  pure 
conduct  and  were  never  obstructed  (in  the  prosecution  of  their 
purposes)  by  their  senses.  Those  great  Rishis  attended  that 
sacrifice  and  accomplished  its  various  rites.^  The  illustrious 
E,ishi  (Agastya)  acquired  the  food  that  was  collected  in  that 
sacrifice  and  that  came  up  to  the  required  measure,  by  lawful 
means  according  to  the  best  of  his  power.^^  Numerous  other 
ascetics  at  that  time  performed  large  sacrifices.  As  Agastya, 
however,  was  engaged  in  that  sacrifice  of  his,^^  the  thousand- 
eyed  Indra,  0  best  of  the  Bharatas,  ceased  to  pour  rain  (on 
the  Earth).  At  the  intervals,  0  king,  of  the  sacrificial  rites, 
this  talk  occurred  among  those  Rishis  of  cleansed  souls  about 
the  high-souled  Agastya,  viz., — 'This  Agastya,  engaged  in 
sacrifice,  is  making  gifts  of  food  with  heart  purged  of  pride 
and  vanity.'^^*-^^  The  deity  of  the  clouds,  however,  has  ceased 
to  pour  rain.  How,  indeed,  will  food  grow  ?  This  sacrifice  of 
the  Rishi,  ye  Brahmanas,  is  great  and  extends  for  twelve 
years.**  The  deity  will  not  pour  rain  for  these  twelve  years. 
Reflecting  on  this,  it  behooveth  you  to  do  some  favour  unto 
this  Rishi  of  great  intelligence,  viz.,  Agastya  of  severe  pen- 
ances.' When  these  words  were  said,  Agastya  of  great  prow- 
ess,*^'*^  gratifying  all  those  ascetics  by  bending  his  head,  said, 
— 'If  Vasava  does  not  pour  rain  for  those  twelve  years,*^  I 
shall  then  perform  the  mental  sacrifice.  Even  this  is  the  eter- 
nal ordinance.  If  Vasava  does  not  pour  rain  for  these  twelve 
years,*®  I  shall  then  i)erform  the  Touch  sacrifice.  Even  this  is 
the  eternal  sacrifice.  If  Vasava  does  not  pour  rain  for  these 
twelve  years,"  I  shall  then,  putting  forth  all  my  exertion, 
make  arrangements  fin-  other  sacrifices  characterised  by  the 
observance  of  the  most  difficult  and  severe  vows.  This  present 
sacrifice  of  mine,  with  seeds,  has  been  arranged  for  by  me 
with  labour  extending  for  many  years.*-"     I  shall,  with  seeds, 


*  Tlie  first  line  of  20  is  .lifferently  read  in  the  Bombay  text.  It 
rnns, — 'steadfastly  observing  my  vow,  I  sjiall  make  arrangements  for 
many  sacrifices,  creating  the  articles  I  want  by  thuught  alone  'or  fiats 
of  my  will).'— T. 


Parva.]  acwamedha  parva!  213 

accomplish  much  good.  No  impediment  will  arise.  This  my 
sacrifice  is  incapable  of  being  baffled."*  It  matters  little  whe- 
ther the  deity  pours  rain  or  no  downpours  happen.  Indeed,  if 
Indra  does  not,  of  his  own  will,  show  any  regard  for  me,^^  I 
shall,  in  that  case,  transform  myself  into  Indra  and  keep  all 
creatures  alive.  Every  creature,  on  whatever  food  he  has  been 
nourished,  will  continue  to  be  nourished  on  it  as  before."^  I 
can  even  repeatedly  create  a  different  order  of  things.  Let 
gold  and  whatever  else  of  wealth  there  is,  come  to  this  place 
today  !^*  Let  all  the  wealth  that  occurs  in  the  three  worlds 
come  here  today  of  its  own  accord !  Let  all  the  tribes  of 
celestial  Apsaras,  all  the  Gandharvas  along  with  the  Kinnaras,'^^ 
and  Vi9wavasu,  and  ethers  there  are  (of  that  order),  approach 
this  sacrifice  of  mine  !  Let  all  the  wealth  that  exists  among 
the  Northern  Kurus,"^  come  of  their  own  accord  to  these  sacri- 
fices. Let  Heaven,  and  all  those  who  have  Heaven  for  their 
home,  and  Dharma  himself,  come  hither  !'^^ — After  the  ascetic 
had  uttered  these  words,  everything  happened  as  he  wished, 
in  consequence  of  his  penances,  for  Agastya  was  endued  with 
a  mind  that  resembled  a  blazing  fire  and  was  possessed  of  ex- 
traordinary energy.^^  The  Rishis  who  were  there  beheld  the 
power  of  penances  with  rejoicing  hearts.  Filled  with  wonder 
they  then  said  these  words  of  grave  import.^^ 

"The  Rishis  said, — 'We  have  been  highly  gratified  with  the 
xvords  thou  hast  uttered.  We  do  not,  however,  wish  that  thy 
penances  should  suffer  any  diminution.  Those  sacrifices  are 
approved  by  us  which  are  performed  by  lawful  means.  Indeed, 
we  desire  duly  those  sacrifices  which  rest  on  lawful  meana.*^* 
Earning  our  food  by  lawful  means  and  observant  of  our  res- 
pective duties,  we  shall  seek  to  go  through  sacrificial  initiations 
and  the  pouring  of  libations  on  the  sacred  fire  and  the  other 
religious  rites.^*  We  should  adore  the  deities,  practising 
Brahmacharyya  by  lawful  means.  Completing  the  period  of 
Brahmacharyya   we   have   come   out   of  our   abode,  observing 

*  Probably,  the  sense  is  this  :  if  a  Brahmana  prodaced  extraordinary 
results  by  his  penances,  a  portion  of  his  penances  was  supposed  to  be 
destroyed.  The  Kishis  did  not  like  that  any  portion  of  Agastya's  pen- 
ancea  should  be  spent  for  completing  hia  sacrifice. — T, 


244)  MAHABHARATAi  [Anugit3 

lawful  methods.  That  understanding,  which  is  freed  from  the 
desire  of  inflicting  any  kind  of  injury  on  others,  is  approved 
by  us.^'"^^  Thou  shouldst  always,  0  puissant  one,  commend 
such  abstention  from  injury  in  all  sacrifices.  We  shall  then 
be  highly  gratified,  0  foremost  of  regenerate  ones.  Alter  the 
completion  of  thy  sacrifice,  when  dismissed  by  thee,  we  shall 
then,  leaving  this  place,  go  away.'^*  As  they  were  saying 
these  words,  Purandara,  the  chief  of  the  deities,  endued  with 
great  energy,  beholding  the  power  of  Agastya's  penances, 
poured  rain.^^  Indeed,  0  Janamejaya,  till  the  completion  of 
the  sacrifice  of  that  Rishi  of  immeasurable  prowess,  the  deity 
of  rain  poured  rain  that  met  the  wishes  of  men  in  respect  of 
both  quantity  and  time.^*'  Placing  Vrihaspati  before  him,  the 
chief  of  the  deities  came  there,  O  royal  sage,  and  gratified 
the  Rishi  Agastya.^^  On  the  completion  of  that  sacrifice, 
Agastya,  filled  with  joy,  worshipped  all  those  great  Rishis  duly 
and  then  dismissed  them  all."^^ 

Janamejaya  said, — "Who  was  that  mungoose  with  a  golden 
head,  that  said  all  those  words  in  a  human  voice  ?  Asked 
by  me,  do  thou  tell  me  this  !"^^ 

Vai^ampayana  said, — "Thou  didst  not  ask  me  before  and, 
therefore,  I  did  not  tell  thee.  Hear  as  I  tell  thee  who  that 
mungoose  was  and  why  he  could  assume  a  human  voice.^^  In 
former  times,  the  Rishi  Jamadagni  purposed  to  perform  a 
Craddha.  His  Homa-cow  came  to  him  and  the  Rishi  milked 
her  himself.*^  He  then  placed  the  milk  in  a  vessel  that  was 
new,  durable,  and  pure.  The  deity  Dharma,  assuming  the 
form  of  anger,  entered  that  vessel  of  milk.*"  Indeed,  Dharma 
was  desirous  of  ascertaining  what  that  foremost  of  Rishis 
would  do  when  seeing  some  injury  done  to  him.  Having  re- 
flected thus,  Dharma  spoiled  that  milk.*^  Knowing  that  the 
spoiler  of  his  milk  was  Anger,  the  ascetic  was  not  at  all  enraged 
with  him.  Anger,  then,  assuming  the  form  of  a  Brahmana 
lady,  showed  himself  to  the  Rishi."  Indeed,  Anger,  finding 
that  he  had  been  conquered  by  that  foremost  one  of  Bhrigu's 
race,  addressed  him,  saying, — '0  chief  of  Bhrigu's  race,  I  have 
been  conquered  by  thee.  There  is  a  saying  among  men  that 
the  Bhrigus  are  very  Avrathful.     I  now  find    that    that   saying 


Parva.]  acwamedha  parva.  245 

is  false,  since  I  have  been  subdued  by  thee  '*^  Thou  art  pos- 
sessed of  a  mighty  soul.  Thou  art  endued  with  forgiveness. 
I  stand  here  today,  owning  thy  sway.  I  fear  thy  penances, 
O  righteous  one  !  Do  thou,  O  puissant  Rishi,  show  me 
favour  !'*^ 

"Jamadagni  said, — 'I  have  seen  thee,  0  Anger,  in  thy  em- 
bodied form.  Go  thou  whithersoever  thou  likest,  without  any 
anxiety.  Thou  hast  not  done  me  any  injury  today.  I  have 
no  grudge  against  thee  I"  Those  for  whom  I  had  kept  this 
milk  are  the  highly  blessed  Pitris.  Present  thyself  before 
them  and  ascertain  their  intentions.'*^  Thus  addressed,  pene- 
trated with  fears  Anger  vanished  from  the  sight  of  the  Rishi. 
Through  the  curse  of  the  Pitris  he  became  a  mungoose.*^  He 
then  began  to  gratify  the  Pitris  in  order  to  bring  about  an  end 
of  his  curse.  By  them  he  was  told  these  words  : — 'By  speak- 
ing disrespectfully  of  Dharma  thou  shalt  attain  to  the  end  of 
thy  curse  !'^°  Thus  addressed  by  them,  he  wandered  over 
places  where  sacrifices  were  performed  and  over  other  sacred 
places,  employed  in  censuring  great  sacrifices.  It  was  he  that 
came  to  the  great  sacrifice  of  king  Yudhishthira.^^  Disprais- 
ing the  son  of  Dharma  by  a  reference  to  the  prastha  of  pow- 
dered barley.  Anger  became  freed  from  his  curse,  for  Yudhish- 
thira  (as  Dharma's  son)  was  Dharma's  self.°^  Even  this  is 
what  occurred  in  the  sacrifice  of  that  high-souled  king.  The 
mungoose  disappeared  there  in  our  very  sight.*"^^ 

FINIS  AgWAMEDHA  PARVA. 


*  It  is  difficult  to  resist  the  conviction  that  as  much  of  this  section 
as  relates  to  the  mungoose  is  an  interpolation.  The  Brahmanas  could 
not  bear  the  idea  of  a  sacrifice  with  such  profusion  of  gifts,  as  that  of 
Yudhishthira,  being  censurable.  Hence  the  invention  about  the  trans- 
formation of  the  mungoose.  Truly  speaking,  the  doctrine  is  noble  of 
the  gift  of  a  small  quantity  of  barley  made  under  the  circumstances 
being  superior  in  point  of  merit  to  even  a  Horse-sacrifice  performed  by 
a  king  with  gifts  in  profusion  made  to  the  Brahmanas. — T, 


THE  MAHABHARATA 

OF 
KRISHNA-DWAIPAYANA  VYASA 

TRANSLATED 

INTO 

ENGLISH    PROSE 


Published  and  distributed  chiefly  gratis 

BY 

SUNDARI     BALA     ROY, 

WIDOW  OF 

PRATSPA  CHANDRA  ROY,  c.  i.  E. 

a^ramavasika   PARVA, 


%^mA 


calcutta  : 
bharata  press. 

No.  1,  Raja  Gooroo  Dass'  Street. 

Printed  by  Kali  Dass  Sen. 

1895. 
(  The  right  of  translation  is  reserved.  ) 


TABLE   OF   CONTENTS. 

ACWAMEDHA  PARVA. 

Acwamedhika    Parva. 

PAGE. 

After  offer  of  libations  of  water  to  his  slain 

kinsmen,  Yudhishthira  falls  down  in  grief  ...                 \ 

Dhritarashtra  comforts  him ., .  ...  .,,  j^, 
Dhritarashtra  refers  to  Vid lira's  advice  about 

the  abandonment  of  Duryodhana     ...  ...                  2 

Ke(^ava's  consolatory  address  to  Yudhishthira  ...                jb 

Yyasa  comforts  Yudhishthira                   ...  ..,                  3 

Vyasa  advises  Yudhishthira  to  perform  the 

Horse-sacrifice                  ...                 ...  x 

Yudhishthira  enquires  of  Vyasa  as  to  whence  the 

necessary  wealth  would  come  ...  ..,  ib 
Vyasa  indicates  a  region  in  the  Himalayas  where 

there  is  abundance  of  gold                ...  ...                 5 

The  story  of  Marntta            ...                  ...  ...                ^^ 

Vrihaspati  and  Samvarta     ...                  ...  ...                  rr 

Indra  urges  Vrihaspati  not  to  act  as  priest  for 

Marutta        ...                  ...                  ...  ._^                  g 

Vrihaspati  accedes  to  Indra's  request     ...  ...  9 

Narada  directs  Marutta  to  seek  Samvarta  for 

appointing  him  his  priest  ...  ...  jq 

Conversation  between  Marutta  and  Samvarta  ...  12 

Marutta  pledges  his  word  that  he  would  on  no 

accjount  cast  off  Samvarta  after  appointing 

him  his  priest  ...  ...  ...  13 

Samvarta  directs  Marutta  to  repair  to  Munjavat, 

one  of  the  peaks  of  Himavat,  for  gold  ...  14, 

The  diverse  names  of  Mahadeva  ...  ...  jj, 

Indra's  endeavour  to  induce  Marutta  to  cast  off 

Samvarta      ...  ...  ...  ^..  jg 

Indra's  failure  and  anger  with  Marutta  ...  jj 

Conversation  bet,ween  Agni  and  Indra  on  the 

puissance  of  a  Brahmana  ...  ...  19 


li  CCNTENT8. 

PAGE, 

Indra  seeks  to  injure  Marutta  ...  ...  20 

Indra  forced  by  Samvarta's  power  to  present  him- 
self at  the  sacrifice  of  Marutta         ...  ...  21 

Indra  himself  superintends  the  great  sacrifice  of 

Marutta       ...  ...  ...  ...  22 

Marutta  completes  his  sacrifice  with  copious  pre- 
sents of  gold  ...  ...  ...  23 

Vasudeva  recites  to  Yudhishthira  the  history  of 

the  enmity  between  Indra  and  Vritra  ...  24 

Continuation  of  Vasudeva's  discourse  for  comfort- 
ing Yudhishthira  ...  ...  ...  25 

Yudhishthira  tranquillised  ...  ...  ...  29 

The  Rishis  disappear  from  the  sight  of  the  Kuru 

princes  ...  ...  ...  ...  ib 

Vasudeva  consoles  Arjuna    ...  ...  ...  SO 

Vasudeva  asks  Arjuna  to  go  to  Y^udhishthira  for 
obtaining  his  permission  about  his  departure 
for  Dwaraka  ...  ...  ...  31 

Anugitd   Parva. 

Arjuna  requests  Krishna  to  repeat  to  him  the 

truths  that  he  had  discoursed  on  before  the 

great  battle  ...  ...  ...  ...  33 

Krishna  consents  to  repeat  them  in  a  different  shape...  ib 

Krishna  recites  the  conversation  that  he  had 

with  a  Brahmana  on  a  former  occasion  at 

Dwaraka       ...  ...  ...  ...  34» 

The  discourse  of  a  meritorious  Brahmana  to 

Ka^yapa       ...  ...  •••  •.«  35 

The  Brahmana  refers  to  his  own  previous  births 

of  misery      ...  ...  ...  •••  i" 

His  tranquillity...  ...  ...  ...  3G 

Questioned  by  Kacjyapa,  the  Brahmana  begins 

his  discourse  on  how  Jiva  casts  off  and  then 

attains  to  a  body,  how  Emancipation  is 

achieved,  and  where  do  acts  live  when  Jiva 

becomes  divested  of  bodv,  &c.  ...  ...  37 


CONTENTS.  Ill 

Pa©E. 

How  death  is  brought  about                   ...                 ...  38 

The  happiness  or  misery  of  Jiva  determined  by  acts. . .  40 

How  Jiva  enters  the  womb ...                 ...                 ...  41 

How  the  Grandsire  creates  the  Universe  of  Beings  ...  43 
Indifference  to  Pleasure  and  Pain  leads  to  the 

Supreme  Seat                 ...                 ...                 ...  44 

Who  is  said  to  be  Emancipated              ...                 ...  45 

The  Brahmana  declares  the  science  of  Yoga            ...  46 

How  Jiva  attains  to  Emancipation        ...                 ...  50 

Vasudeva  explains  to  Arjuna  what  the  highest 

goal  is  of  Jiva                ...                 ...                 ...  51 

Vasudeva  recites  the  discourse  between  a  Brah- 
mana and  his  wedded  wife                 ...                 ...  52 

The  institution  of  the  Ten  Hotris          ...                 ...  55 

The  institution  of  the  Seven  Hotris      ...                 ...  59 

The  institution  of  the  Five  Hotris         ...                 ...  Qi 

The  discourse  between  Narada  and  Devamata  on 

the  Life-breaths              ...                 ...                 ...  53 

The  institution  of  the  Chatur-Hotra  sacrifice          ...  65 
The  story  of  the  instruction  of  the  snakes,  the 

deities,  and  the  Rishis  by  the  Lord  of  all 

creatures      ...                 ...                 ...                 ...  67 

The  Brahmana's  description  of  the  Brahma  forest  ...  68 
The  conversation  between  a  Yati  and  an  Adhwaryu 

on  a  goat  intended  to  be  slain  in  a  sacrifice       ...  71 
The  story  of  the  discourse  between  Kartaviryya 

and  Ocean    ...                 ...                 ...                 ...  73 

The  slaughter  of  the  Kshatriyas  by  Rama  the  son 

of  Jamadagni                  ...                 ...                  ...  74 

The  Pitris  recite  to  Rama  the  history  of  Alarka     ...  75 

Alarka  attains  to  the  highest  success  by  Yoga         ...  77 
The  respective  indications  of  Goodness,  Passion, 

and  Darkness                  ...                 ...                 ...  73 

The  story  of  Amvarisha's  attainment  to  success       ...  ib 

The  Soul  is  the  true  king    ...                 ...                 ...  79 

The  story  of  Janaka  and  the  Brahmana  he  desired 

to  punish  with  exile       ...                ...                ...  jb 


VI  CONTENTS. 

PAGE. 

Utanka  refuses  the  offer      ...  ...  ...  144' 

The  identity  of  the  hunter  with  Indra  ...  ...  ib 

Krishna  re-appears  unto  Utanka  and  assures  him 

that  when  thirsty  he  would  have  rain-water 

from  the  clouds  ...  ...  ...  ib 

The  story  of  Utanka's  penances  ...  ...  145 

Utanka  serves  Gautama  with  reverence  and 

obedience     ...  ...  ...  ...  ib 

Gautama  forgets  to  dismiss  Utanka      ...  ...  146 

Utanka  solicits  his  dismissal  ...  ...  ib 

Utanka  commanded  by  Gautama's  wife  to  bring 

her  the  ear-rings  of  Saudasa's  queen  ...  148 

Utanka  seeks  Saudasa  who  is  transformed  into  a 

Rakshasa      ...  ...  ...  ...  ib 

Saudasa  wishes  to  eat  up  Utanka  ...  ...  149 

Utanka  offers  to  present  himself  again  before 

Saudasa  after  accomplishing  his  mission  in 

respect  of  the  ear-rings  ...  ...  ...  ib 

At  the  king's  request,  Utanka  goes  to  the  queen 

and  obtains  from  her  the  ear-rings    ...  ...  150 

Utanka  dexterously  obtains  Saudasa's  permission 

not  to  present  himself  before  that  king 

according  to  promise       ...  ...  ...  152 

The  ear-rings  stolen  from  Utanka  by  a  snake  of 

of  the  race  of  Airavata  ...  ...  ...  153 

Utanka  helped  by  Indra  to  reach  the  nether 

regions         ...  ...  ...  ...  154 

Agni  appears  before  Utanka  and  afflicts  the  Nagas...  155 

The  Nagas  make  over  the  ear-rings  to  Utanka        ...  ib 

Utanka  makes  over  the  ear-rings  to  his  pre- 
ceptor's wife...  ...  ...  ...  ib 

Vasudeva  arrives  at  Dwaraka  at  the  time  of 

festival  of  the  Raivataka  ...  ...  15& 

Vasudeva  enquires  of  Krishna  about  the  battle  of 

Kurukshetra  ...  ...  ...  157 

Krishna  gives  his  sire  a  brief  description  of  the 

battle  ...  ...  ...  ...  158 


CONTENTS. 


vu 


Vasudeva  learns  the  death  of  Abhimanyu 

Vasudeva's  lament  for  Abhimanyu 

The  Yadavas  perform  the  Craddhas  of  Abhi- 
manyu and  others 

Yudhishthira  and  his  brothers  prepare  for  bring- 
ing the  treasure  from  the  Himalayan  regions 

The  Pandavas  set  out  for  the  purpose    ... 

They  offer  worship  unto  Mahadeva 

They  obtain  the  wealth  left  by  Marutta 

The  removal  of  the  wealth  to  the  K.uru  capital 

The  Yadava  heroes  arrive  at  the  Kuru  capital 
in  the  absence  of  the  Pandavas 

The  birth  of  Parikshit 

Kunti's  lament  at  seeinsf  Uttara's  son  born  dead 

The  lament  of  Subhadra 

Vasudeva  promises  to  revive  the  dead  child 

He  enters  the  lying-in-chamber 

The  lament  of  Uttara 

Continuation  of  Uttara's  lament 

Krishna  repeats  his  promise  to  Uttara  about  re- 
viving her  dead  child 

Krishna  withdraws  the  Brahma  weapon  of 
AQwatthaman  by  which  the  child  has  been 
overwhelmed 

The  child  shows  signs  of  life 

The  Rakshasas  fly  away  from  the  lying-in-room 

The  Brahma-weapon  returns  to  the  Grandsire  of 
all  the  worlds 

The  joy  of  the  Bharata  ladies  at  seeing  Abhi- 
manyu's  son  revive 

Abhimanyu's  son  is  named  Parikshit     ... 

The  Pandavas  return  to  their  capital    ... 

The  splendour  of  the  arrangements  made  for 
receiving  the  Pandavas  ... 

The  Vrishnis  go  out  to  receive  them 

The  Pandavas  rejoice  upon  hearing  how  Vasu- 
deva had  revived  their  grandson  born  dead 


PAGE. 
160 

161 
163 

154. 

166 

168 

169 

ib 

170 
171 

ib 
172 
174 

ib 
175 
176 

177 


ib 
ib 
ib 

178 

ib 
ib 
ib 

179 
ib 

180 


Viii  CONTENTS. 


PAGE,' 


Yudhishthira  informs  Vyasa  of  the  success  of  his 

expedition    ...  •••  •••  •••  180 

Vyasa  urges  Yudhishthira  to  perform  the  Horse- 
sacrifice        ...  ...  •••  •••  ib 

Yudhishthira  urges  Krishna  to  perform  the  sacri- 
fice on  behalf  of  the  Pandavas         ...  ...  ib 

Krishna  asks  Yudhishthira  to  perform  the  sacrifice...  181 

Preparations  for  the  sacrifice  ...  ...  ib 

Vyasa  directs  that  Arjuna  should  follow  the 

sacrificial  horse  ...  ...  ...  182 

Yudhishthiri  re  juests  Arjuna  to  accompany  the 
sacrificial  horse  but  to  spare  all  hostile  kings 
as  much  as  possible         ...  ...  ...  183 

Yudhishthira  undergoes  the  rite  of  initiation  ...  ib 

Arjuna  sets  out  with  the  sacrificial  horse  ...  184) 

The  citizens  of  Hastinapore  bless  him  loudly  ...  ib 

The  horse  goes  into  the  country  of  the  Trigartas 
and  a  battle  takes  place  between  Arjuna 
and  the  sons  and  grandsons  of  those  Trigarta 
warriors  who  were  slain  on  the  field  of 
Kuruksbetra  ...  ...  •••  18-5 

The  Trigartas  after  a  brave  fight  yield  to  Arjuna    ...  187 

The  sacrificial  horse  goes  into  the  country  of  the 
Pragyotishas  and  a  great  battle  takes  place 
between  Arjuna  and  Bhagadatta's  son  Vajra- 
d^tta  ...  ...  ...  ...  188 

Vitjradatta,  after  a  hard-fought  battle,  discom- 
fited by  Arjuna  ...  ...  ...  191 

Arjuna  spares  his  youthful  antagonist  and  invites 

him  to  the  Horse-sacrifice  ...  ...  ib 

The  horse  next  proceeds  to  the  country  of  the 
Sindhus  where  a  great  battle  takes  place 
between  Arjuna  and  the  Saindhava  warriors      ...  ib 

The  Saindhava  queen  DusQala  approaches  Arjuna 

with  her  infmt  grandson  and  sons  for  peace       ...  195 

Arjuna  grants  peace  ...  ...  ...  197 

The  sacrificial  horse  proceeds  to  Manipura  ...  ib 


CONTENTS. 


IX 


Arjuna's  son  Vabhruvahana  by  Chitrangada 
approaches  Arjuna  with  such  reverence  as  is 
due  from  a  son  to  a  sire... 

Arjuna  rebukes  Vabhruvahana  for  such  conduct 
which  is  unworthy  of  a  Kshatriya  ... 

Vabhruvahana  fights  Arjuna 

Arjuna  slain  by  Vabhruvahana 

Vabhruvahana  falls  down  in  a  swoon    ... 

Queen  Chitrangada  comes  to  the  field  of  battle 

^     and  indulges  in  heart-rending  lamentations 

Queen  Chitrangada  resolves  to  die  if  her  husband 
is  not  revived 

Vabhruvahana's  lament       ...  ... 

Vabhruvahana  resolves  to  die  if  Arjuna  is  not 
revived 

Arjuna's  wife  Ulupi  brings  from  the  nether  re- 
gions a  gem  having  the  virtue  of  restoring 
the  dead 

Ulupi  comforts  both  Chitrangada  and  Vabhru- 
vahana 

Arjuna,  revived  by  the  gem,  rises  like  one  from 
a  peaceful  slumber 

Ulupi  recites  to  Arjuna  the  curse  of  the  Vasus  for 
Arjuna's  having  slain  Bhishma  in  unfair  fight 

Arjuna's  defeat  at  the  hands  of  his  son  Vabhru- 
vahana brought  about  by  Ulupi  for  the 
mitigation  of  the  curse  of  the  Vasus 

Arjuna  blesses  Ulupi  for  her  trouble      ... 

Arjuna  invited  by  his  son  to  enter  the  capital  of 
Manipura  and  pass  the  night  there ... 

Arjuna  politely  refuses  the  invitation  as  incon- 
sistent with  the  vow  he  is  then  observing 

Arjuna  leaves  Manipura 

The  sacrificial  horse  enters  the  country  of  the 
Magadhas     ... 

A  great  battle  fought  between  Arjuna  and 
Meghasandhi  the  grandson  of  Jarasandha 
(     B     ) 


PAGE. 


197 

lb 

199 

200 

ib 

ib 

201 

202 

203 


ib 
ib 

201. 

205 

20G 
ib 

207 

ib 
ib 

ib 

ib 


CONTENTS. 


Meghagandhi  worstecl  in  the  fight 

Arju'ia  sparo^  I'leghasandhi's  life  and  invites  him 

to  the  Horse  sacrifice 
The  sacrificial  horse  enters  the  territories  of  the 

Chedis 
Carabha,  the  son  of  Ci^upala.  first  encounters 

Arjuna  ai.d  then  su^finits  to  him 
The  horse  procee<is  to  diverse  other  realms 
Arjuna's  encounters  wit^h  diverse  races  and 

tri'»es  of  nievi 
Arjun't  arrives  af  Dsvaravati  and  is  recei -ed  with 

proper  Hovours  b*    iJgrasena  and  Vasudeva 
The  sacrificial  steed  enters  the  country  of  the 

Gandharas   . 
Fierce  enco  inter  between  Arjuna  and  the 

Gandha'-as  ... 
The  wife  of  Cakuni  comes  out  for  pacifj  ing 

Arjuna 
Arjuna  spares  the  son  oi"  Cakuni  and  invites  him 

to  the  sacrifice 
Tidings  reach  the  Kuru  court  of  Arjuna's  having 

turned  his  face  towards  Kastinapore 
The  jo}-  of  Yudhishthira  and  others 
Bhima  erects  pavilions  and  splendid  mansions  and 

resting-houses,  &c.,  on  the  sacrificial  plain 
The  preparations  for  the  sacrifice  in  detail 
Yudhishthira  commands  Bhima  to  pay  proper 

honours  to  the  invited  kings  and  their 

attendants   ... 
Arjuna's  messages  to  Yudhishthira 
Yudhishthira  enquires  of  Krishna  as  to  why 

Arjuna  is  fated  to  bear  such  hardships  in  life 
Krishna  attributes  Arjuna's  hardships  to  the 

elevation  of  Arjuna's  cheek-bones    ... 
The  inability  of  Draupadi  to  bear  this  imputation 

against  Arjuna's  perfect  symmetry  of  shape 

and  form 


PAGE. 
208 

209 

ib 

ib 
ib 

210 

ib 

ib 

211 

212 

ib 

213 
ib 

214 
215 

216 
217 

218 
ib 

ib 


CONTENTS. 


XI 


Arjuna  enters  the  Kuru  capital 

The  citizens  receive  him  with  great  joy... 

The  arrival  of  Vabhruvahara  with  Chitrangada 

and  Ulupi,  at  the  Kuru  capital 
Vabhruvahana  recfiived  by  all  the  Pandava  princes 

and  ladies,  as  also  by  Kripi.na,  with  affection 
Vyasa  urges  Yudhishthira  to  begin  the  sacrifice 
The  priests  take  up  their  several  duties 
The  horse  being  cut,  its  marrow  is  cooked  by  the 

priests 
Yudi'ishthira  and  his  brotliers  smell  the  sin- 
cleansing  smoke  of  Uiat  marrow 
Yudhishthira  gives  av/^ay  the  whole  Earth,  as 

Dakshijia  of  his  sacrifice,  to  Vyasa  ... 
Yudhishthira  offers  to  retire  into  the  woods 
Vyasa  refuses  to  take  the  Earth 
Vyasa  asks  for  wealth  which  may  be  looked  upon 

as  the  equivalent  of  the  Earth 
The  wealth  given  to  Vyasa  is  distributed  among 

the  priests  and  other  >3rahmanas 
Vyasa  gives  away  his  own  share  to  Kunti 
Yudhishthira  performs  the  final  sacrificial  bath 
Yudhishthira  dismisses  the  kings  and  other  guests 

with  proper  honours  and  gifts 
The  appearance  of  a  mungoose  at  Yudhishthira's 

sacrifice 
The  mungoose  disparages  the  great  sacrifice  of 

Yudhishthira 
The  story  of  the  Brahmana,  who  while  observing 

the  Uuccha  vow,  made  a  gift  of  barley  to  a 

guest  and  thereby  attained  to  Heaven  with 

his  wife,  son,  and  daughter  in-law  ... 
Sacrifices  should  be  performed  with  seeds  instead 

of  living  animals  ...  ... 

The  story  of  Agastya's  sacrifice 

Indra  conquered  by  the  puissance  of  Agastya's 

penances ... 


PAGE. 

219 
ib 

220 

ib 

221 

ib 

223 

ib 

ib 

ib 

225 

ib 

ib 

ib 

226 

ib 

227 

228 


229 

2.S8 
241 

241 


xii  CONTENTS. 

PAGE. 

Janamejaya  enquires  as  to  who  the  mun goose  was 

that  had  disparaged  Yudhishthira's  sacrifice      ...  244 

The  story  of  Dharma's  endeavour  to  provoke 

Jamadagni  ...  .*.  ...  •••  iD 

The  Pitris  curse  Dharma  to  take  the  shape  of  a 

mungoose     ...  ...  •••  •••  245 

The  curse  to  terminate  on  the  mungoose's 

disparaging  Dharma       ...  ...  ...  ib 

Yudhishthira  being  Dharma's  self,  the  disparage- 
ment of  his  sacrifice  proved  the  termination  of 
the  curse  under  which  the  mungoose  suffered     ...  ib 

FINIS. 


NOTICE. 

^f%f%fi  fif^  f^fTT  ^mT^ 

*  *  *  * 

That  which  I  had  never  thought  of  in  even  my   dreams  has 
come  to  pass  !     That  hope  which  I  had  always  nursed   in    my 
heart  of  hearts  has  gone  away.     The  poet  has  sung — 
The  best  laid  schemes  o'men  and  mice  aft  gang  agley. 

Disappointment,  therefore.,  is  the  rule  of  the  universe.  Who 
am  I  to  complain  of  my  hopes  not  being  fulfilled  when  in- 
carnated Vishnu  himself  had  to  lament  for  the  frustration  of 
his  hopes  ?  On  the  eve  of  his  coronation  prince  Rama  had 
to  contemplate  the  prospect  of  an  exile  into  the  woods  for 
full  fourteen  years  at  the  command  of  a  sire  who  would  have 
poured  his  best  blood  than  utter  that  command  !  The  incarnat- 
ed deity  knew  what  was  in  store  for  him  ;  yet  he  had  to  lament 
as  a  human  being.  Quick  is  the  change  from  pleasure  to  pain  • 
quick  the  change  from  health  to  disease  ;  quick  the  disappear- 
ance of  hopes  seemingly  founded  on  rocks.  Such  change  is 
the  common  lot  of  humanity.  It  is  the  universal  condition  of 
existence.  To  murmur  at  it  would  be  vain.  Yet  consolation  is 
difficult  of  attainment.  Tears  are  as  much  a  law  of  Nature  as 
the  frustration  of  hopes  that  forces  them  out. 

My  husband  had  worked  day  and  night  to  bring  the  English 
translation  of  the  Mahabharata  to  a  close.  Anxieties  of  diverse 
kinds  filled  his  mind.  These  were  principally  connected  with 
money, — ^money  needed  to  carry  on  the  enterprise  to  its  termi- 
nation. Those  anxieties  produced  their  natural  effect.  They 
preyed  on  his  body.  His  health  had  been  robust.  Sojourns  to 
many  parts  of  the  country,  in  seasons  again  that  were  unfavour- 
able, told  on  his  health.  He  caught  a  fever  that  proved  obs- 
tinate. He  placed  himself  under  the  best  physicians,  but  no 
treatment  was  productive  of  good.  His  fever  soon  brought  on 
an  attack  of  diabetes — that  certain  effect  of  mental  anxiety. 
The  physicians  recommended  a  cessation  of  all  labour.  This, 
in  his  case,  was  simply  impossible.     For   twelve   long  years  he 


(     2     ) 

had  been  employed  on  a  task  that  has  cost  a  mint  of  money. 
He  was  a  poor  man  himself.  The  competence  that  he  had 
secured  after  years  of  economy  and  toil  as  a  book-seller  he  had 
devoted  to  the  Bharata  Karyalaya.  He  had  brought  out  several 
editions  of  the  Mahabharata  in  Sanskrit  as  also  the  Ramayana 
and  the  Harivan9a.  When  he  undertook  the  English  transla- 
tion of  the  Mahabharata  his  resources  had  dwindled  away.  He 
relied  entirely  on  public  support.  Fortunately  for  him,  the 
measure  of  that  support  came  up  to  his  expectations  But  the 
labour  he  had  to  undergo  for  bringing  about  this  result  was 
enormous.  How  to  make  the  two  ends  meet  was  with  him 
always  a  difficulty.  His  thoughts  were  constantly  employed  on 
it.  Even  during  his  illness,  when  he  was  no  longer  able  to  stir 
out  of  his  chamber  and  had  taken  to  his  bed,  he  had  only  one 
thought,  viz.,  the  completion  of  the  Mahabharata.  It  is  my 
firm  belief  that  this  anxiety  stood  in  the  way  of  his  recovery. 

If  my  poor  husband  had  been  spared  a  few  months  more, 
the  satisfaction  would  have  his  of  seeing  the  completion  of  his 
enterprise.  The  xciv  th  fasciculus  was  out  when  he  breathed 
his  last.  Upwards  of  a  year  ago,  the  presentiment  had  possess- 
ed him  that  he  would  not  live  to  complete  his  task.  He  was 
not  superstitious,  but  I  heard  him  say  this  several  times.  Alas, 
that  presentiment  of  his  has  been  verified  ! 

Through  the  grace  of  Vasudeva-Krishna,  my  husband  lived 
to  see  a  portion  of  the  A^wamedha  Parva  completed.  Before, 
however,  that  Parva  could  be  completed  and  the  next,  viz., 
the  A^ramavasika  Parva,  could  be  taken  up,  he  left  this  scene 
of  his  labour  and  forced  me  to  take  leave  of  the  A  grama  (mode 
of  life)  in  which  I  was.  If  I  can,  by  any  means,  get  through 
the  unfinished  portion  of  my  husband's  work,  which  is  not 
much,  I  shall  consider  my  life  as  really  spent  for  the  benefit  of 
myself,  my  husband,  and  the  world. 

Since  my  husband's  demise  I  have  been  able  to  issue  three 
fascicules,  viz.,  the  xcv  th,  the  xcvi  th,  and  the  xovii  th. 
My  husband  left  no  property  except  his  house  and  some  copies 
of  the  Mahabharata  in  Sanskrit  and  English,  The  house  I 
am  unable  to  dispose  of  at  present,  for  if  I  do  it,  whore  shall 
I  live  and  where  will   the  office  with  the   press  and  the   books 


(   s    ) 

be  located  ?  Very  little  has  accrued  from  the  sale  of  the  books. 
Besides  the  publication  of  these  three  parts,  I  had  to  perform 
the  Craddha  of  my  husband.  The  matter  was  managed,  how- 
ever, with  the  greatest  economy. 

Under  the  circumstances,  I   have   been    obliged,  in    issuing 
these  three  fascicules,  to  dispose  of  my    littje   Stridhan  in    the 
form  of  the  few  gold  and  silver   ornaments   I  had.     I  have    no- 
thing more  to  devote  to  the  work.  Three  or  four  more  fascicules 
have  to  be  issued.     At  the  lowest  estimate  these  will  cost  about 
Es.  6,000.     My   husband  was  prepared  to  beg  from  door  to  door 
for  completing   his  task.     As  a  Purdanashin  Hindu  widow,  it 
is  not  given  to    me  to  do  the  same.     Those  who  know  the   cus- 
toms of  my  country  are  aware  of  the  restrictions  imposed  on  a 
Hindu  lady's  intercourse  with  the  world.    Difficulties,  therefore, 
stare  me   on    every  side.     I   know  not  what  to  do.     Whatever, 
however,  those    difficulties,  I  cannot  abandon  the  enterprise  at 
this  stage,    I  cannot  disobey  the  last  injunction  of  my  husband. 
On  even  his  death-bed,  when  his    voice   almost   failed  him,  he 
had  one   thought.     He  repeatedly  reminded  me,  more  by  signs 
than   by   words,  that  omitting  his   very    Craddha   if  need   be, 
stinting  myself  to  the  bearest  necessaries  for  the  support  of  life 
by   following  the  rigid  discipline  of  Brahmacharyya  prescribed 
for   a   Hindu  widow,  I  should  complete  the   work.     He  named 
his  patrons  and  friends  and  expressed  his   desire  that    I  should 
appeal  to  them  and  to  others  for   the   required  funds.     Even  at 
his  death  bed  he  was  full  of  hope  that  if  his  patrons  and  friends 
on  one  hand,   and   the    Government  and  the  chiefs  of  the  land, 
on  the  other,  be    appealed   to  the   funds  necessary  for  the  com- 
pletion of  his  work  will    not  be    wanting.     More   than  a  lac  of 
Kupees   has  been  found  for  the  enterprise.     Will  not  this  small 
fraction  of  Rs.  6,000   be    found    for   reaching   the   end  ?     Will 
those  who  have  done  so  much  for  my  husband,  who  enabled  him 
to  reach  a  point   so  near  completion,  abandon  me  now  ?     I  am 
like  a   ship- wrecked    person    that   is   not    only  within   sight  of 
land  but  that  is  very  near  to   a  populous   shore.     A  short   rope 
thrown  down  by  a  generous  individual  may  rescue  me.  Is  there 
none  to  throw  that  rope  down  ?    I  cannot  believe   that   in   this 
wide  world  teeming  with  so    many  generous   men,  even   this 


(     4     ) 

measure  of  aid  will  be  refused   to  me.     No,    Religion  is  still   a 
living  force.  Charity  still  occupies  a  niche  of  the  human  heart. 

The  British  Government  has  done  much  for  the  work.  If 
my  husband  lived,  he  could  not  apply  to  Government  again 
after  its  signal  kindness  to  him.  My  husband,  however,  is  no 
more.  I  am  a  helpless  Hindu  widow.  I  am  obliged  to  look  to 
Government,  therefore,  in  the  first  instance,  for  some  help. 

The  same  must  be  said  of  the  Indian  chiefs  and  princes. 
Many  of  them  have  shown  considerable  kindness  to  my  hus- 
band. If  he  had  lived,  he  could  scarcely  have  approached  the 
same  personages  with  a  prayer  for  further  help.  In  his  ab- 
sence, I  have  no  other  means  than  to  approach  them  also  with 
my  humble  prayer. 

I  address  my  prayer  to  the  Zamindars  and  the  landed  aris- 
tocracy of  my  country.  Any  one  of  them  may  render  me 
effectual  aid.  And  lastly,  I  humbly  appeal  to  the  subscribers 
and  other  recipients  of  the  publication. 

I  cannot  conclude  this  appeal  without  expressing  my 
sincere  thanks  to  Babu  Kisori  Mohan  Ganguli,  the  translator, 
and  Babu  Aghore  Nath  Banerjee,  the  Manager  of  the  Bharata 
Karyalaya.  Without  their  active  help  I  could  have  done 
nothing,  utterly  helpless  as  I  found  myself  on  the  death  of 
my  poor  husband.  Seeing  how  anxious  my  husband  was  about 
the  completion  of  the  work,  Babu  Kisori  Mohan,  for  relieving 
him  of  that  anxiety  as  much  as  possible,  gave  him  the  solemn 
promise  that  so  for  as  the  literary  execution  of  the  project  was 
concerned,  he  (Babu  Kisori  Mohon)  would  any  how  accomplish 
it,  postponing,  if  need  be,  every  other  work  in  which  he  is 
engaged.  The  kindness  of  Babu  Aghore  Nath  also  can  never 
be  forgotten  by  me.  Since  my  husband's  death,  Babu  Aghore 
Nath  has  worked  with  greater  diligence  than  ever,  and  has 
been  the  soul  of  the  Karyalaya  in  every  direction.  May  God 
reward  them  both  for  their  singular  kindness  to  a  helpless 
widow  !  No  amount  of  money,  even  if  I  had  money  to  give, 
would  be  a  fit  return  for  their  valuable  services. 

SUNDAni  BaLA  RaY. 


THE  MAHABHARATA. 


>    »♦—    * 


ACRAMAVASIKA  PARVA. 


Section  I. 
(  Acray\iavasa  Farva.  ) 

"Bowing  down  unto  NnvHynna,  and  Nara,  the  foremod 
of  men,  and  unto  the  goddess  Sarasvati  also,  should  the 
tmvd  Jaya  he  then  uttered. 

Janamejaya  said, — "After  having  acquired  their  kingdom, 
how  did  my  grandsires,  the  high-souled  Pandavas,  conduct 
themselves  towards  the  high-souled  king  Dhritarashtra  ?*  How, 
indeed,  did  that  king  who  had  all  his  counsellors  and  son.s 
slain,  who  was  without  a  refuge,  and  whose  affluence  had  dis- 
appeared, behave  ?  How  also  did  Gandhari  of  great  fame 
conduct  herself  ?-  For  how  many  years  did  my  high-souled 
grandsires  rule  the  kingdom  ?  It  behooveth  thee  to  tell  me 
all  this  !"3 

Vaicjampavana  said, — "Having  got  back  their  kingdom,  the 
high-souled  Pandavas,  their  foes  all  slain,  ruled  the  Earth, 
placing  Dhritarashtra  at  their  head/  Vidura,  and  Sanjaya, 
and  Yuyntsu  of  great  intelligence,  who  was  Dhritarashtra's 
son  by  his  Vai9ya  wife,  used  to  wait  upon  Dhritarashtra.^ 
The  Pandavas  used  to  take  the  opinion  of  that  king  in  all 
matters.  Indeed,  for  ten  and  five  years,  they  did  all  things 
under  the  advice  of  the  old  king.®  Those  heroes  used  very 
often  to  go  to  that  monarch  and  sit  beside  him,  after  having 
worshipped  his  feet,  agreeably  to  the  wishes  of  king  Yudhish- 
thira  the  just.'^  They  did  all  things  under  the  command  of 
Dhritarashtra  who  smelt  their  heads  in  affection.  The  daughter 
of  king  Kuntibhoja  also  obeyed  Gandhari  in  everything.^ 
Draupadi  and  Subhadra  and  the  other  ladies  of  the  Pandavas 
behaved  towards  the  old  king  and  the   queen  as   if  they    were 


^  MAHABHARATA.  [A^ramavdsci 

their  own  father-in-law  and  mother  in-law.^  Costly  beds  and 
robes  and  ornaments,  and  food  and  drink  and  other  enjoyable 
articles,  in  profusion  and  of  such  superior  kinds  as  were  worthy 
of  royal  use,^°  were  presented  by  king  Yudhishthira  unto 
Dhritarashtra.  Similarly,  Kunti  behaved  towards  Gandhiiri 
as  towards  a  senior.-*^  Vidura,  and  Sanjaya,  and  Yuyutsu,  O 
thou  of  Kuru's  race,  used  to  always  wait  upon  the  old  k 
whose  sons  had  all  been  slain. ^^  The  dear  brother-in-l? 
Drona,  viz.,  the  very  superior  Brahraana,  Kripa..  that  mrie 
bowman,  also  attended  upon  the  king.*^  The  holy  Vyasa 
also  used  to  often  meet  with  the  old  monarch  and  recite 
to  him  the  histories  of  old  Rishis  and  celestial  ascetics  and 
Pitris  and  Rakshasas.^*  Vidura,  under  the  orders  of  Dhrita- 
rashtra, superintended  the  discharge  of  all  acts  of  religious 
merit  and  all  that  related  to  the  administration  of  the  law.^^ 
Through  the  excellent  policy  of  Vidura,  by  the  expenditure  of 
even  a  small  wealth,  the  Pandavas  obtained  numerous  agree- 
able services  from  their  feudatories  and  followers.^®  King 
Dhritarashtra  liberated  prisoners  and  pardoned  those  that  were 
condemned  to  death.  King  Yudhishthira  the  just  never  said 
anything  to  this.-*^  On  those  occasions  v/ben  the  son  of  Am- 
vika  went  on  pleasure  excursions,  the  Kuru  king  Yudhishthira 
of  great  energy  used  to  give  him  every  article  of  enjoy ment.-*^ 
Aralikas,  and  juice-makers,  and  makers  of  Ragakhandavas  wait- 
ed on  king  Dhritarashtra  as  before.*^'-*  Pandu's  son  collected 
costly  robes  and  garlands  of  diverse  kinds  and  duly  offered  them 
to  Dhritarashtra.^"  Maireya  wines,  fish  of  various  kinds,  and 
sherlets  and  honey,  and  many  delightful  kinds  of  food  prepared 
by  modifications  (of  diverse  articles),  were  caused  to  be  made 
for  the  old  king  as  in  his  days  of  prosperity.-^  Those  kings  of 
Earth  who  came  there  one  after  another,  all  usnd  to  wait  upon 
the  old  Kuru  monarch  as  before."'"     Kunti,  and  Draupadi,   and 


*  The  derivation  of  'Arfilikas'  fis  explained  by  Nilakantha  thus: 
'Potherbs  cut  off'  with  a  kind  of  weapon  called  'Ar;V  are  called  'Aralu.' 
They  who  wei'e  export  in  cooking  those  potherbs  were  called  'Aridikas.' 
'Eagakhandava'  was  manufactured  from  Piper  longum^  dry  giiig«r, 
sHgar,  and  the  juice  of  I'huseolus  Ma7igo,—T, 


Parva.]  acramavasika  parva^  '3 

she  of  the  Satfcwata  race,  possessed  of  great  fame,  and  Ulupi, 
the  daughter  of  the  snake  chief,  and  queen  Chitrangada,^^  and 
the  sister  of  Dhrishtaketu,  and  the  daughter  of  Jarasandba, — 
these  and  many  other  ladies,  0  chief  of  men,"*  used  to  wait 
upon  the  daughter  of  Suvala  like  maids  of  all  work.  That 
Dhritarashtra,  who  was  deprived  of  all  his  children,  might  not 
feel  unhappy  in  any  matter,'^  was  what  Yudhishthira  often 
said  unto  his  brothers  to  see.  They  also,  on  their  part,  listen- 
ing to  these  commands  of  grave  import  from  king  Yudhishthira, 
showed  particular  obedience  to  the  old  king.-^  There  was  one 
exception,  however.  It  embraced  Bhimasena.  All  that  had 
followed  from  that  match  at  dice  which  had  been  brought 
about  by  the  wicked  understanding  of  Dhritarashtra,  did  not 
disappear  from  the  heart  of  that  hero.  (He  remembered  those 
incidents  still)."^^ 


Section  II. 

Vaiijampayana  said, — "Thus  worshipped  by  the  Pandava:^, 
the  royal  son  of  Amvika  passed  his  time  happily  as  before, 
waited  upon  and  honoured  by  the  Rishis.^  That  perpetuater 
of  Kuru's  race  used  to  make  those  foremost  of  offerings  which' 
should  be  given  to  the  Brahmanas.  The  royal  son  of  Kunti 
always  placed  those  articles  under  Dhritarashtra's  control.'*' 
Destitute  of  malice  as  king  Yudhishthira  was,  he  was  always- 
affectionate  towards  his  uncle.  Addressing  his  brothers  and 
councillors,  the  king  said,* — 'King  Dhritarashtra  should  be- 
honoured  both  by  myself  and  you  all !  He,  indeed,  is  a  well- 
wisher  of  m.ine  who  is  obedient  to  the  commands  of  Dhrita- 
rashtra.* He,  on  the  other  hand,  who  behaves  otherwise  to- 
wards him,  is  my  enemy.  Such  a  man  should  certainly  be- 
punished  by  me  !'  On  days  of  performing  the  rites  ordained  for 
the  Pitris.as  also  in  the  Craddhas  performed  for  his  sons  and  all 
well-wishers,  the  high-souled  Kuru  king.  Dhritarashtra,  gave 
avvay  unto  Brahmanas,  as  each  deserved,  as  profuse  measures 
of  wealth  as  he  liked.^-«  King  Yudhishthira  the  just,  and 
Bhima,  and  Arjuna,  and  the  twins,  desirous  of  doing  what  was 
agreeable  to  the  old  king,  used  to  execute  all  his  orders.^     They 


4  MAHABHARATA.  [Ap^amavasa 

always  took  care  that  the  old  king  who  was  afflicted  with  the 
slaughter  of  his  sons  and  grandsons, — with,  that  is,  grief  caused 
by  the  Pandavas  themselves, — might  not  die  of  his  grief."  In- 
deed, the  Pandavas  bore  themselves  towards  him  in  such  a 
way  that  that  Kuru  hero  might  not  be  deprived  of  that  happi- 
ness and  all  those  articles  of  enjoyment  which  had  been  his 
while  his  sons  lived.^  The  five  brothers,  viz.,  the  sons  of 
Pandu,  behaved  themselves  even  thus  towards  Dhritarashtra, 
living  under  his  command. ^°  Dhritarashtra  also,  seeing  them 
r  so  humble  and  obedient  to  his  commands  and  acting  towards 
him  as  disciples  towards  preceptors,  adopted  the  affectionate 
behaviour  of  a  preceptor  towards  them  in  return.^^  Gandhari, 
by  performing  the  diverse  rites  of  the  Craddha  and  making 
gifts  unto  Brahmanas  of  diverse  objects  of  enjoyment,  became 
freed  from  the  debt  she  owed  to  her  slain  children.^-  Thus 
did  that  foremost  of  righteous  men,  viz.,  king  Yudhishthira 
the  just,  possessed  of  great  intelligence,  along  with  his  brothers^ 
worship  king  Dhritarashtra."^^ 

Vai9ampayana  continued, — "Possessed  of  great  energy,  that 
perpetuater  of  Kuru's  race,  viz.,  the   old   king   Dhritarashtra, 
could  not  notice  any  ill-will    in    Yudhishthira.^*     Seeing   that 
the  high-souled  Pandavas  were  in  the  observance  of  a  wise  and 
righteous   conduct,  king   Dhritarashtra,    the   son    of  Amvika, 
became  gratified   with   them.*^     Suvala's   daughter,  Gandhari, 
casting  off  all  sorrow  for  her   (slain)    children,  began   to   show 
great  affection  for  the  Pandavas  as  if  they  were  her  own  child- 
ren.^®    Endued  with  great   energy,  the    Kuru    king    Yudhish- 
thira never  did  anything  that   was   disagreeable    to  the   royal 
son  of  Vichitraviryya.     On  the  other  hand,  he  always  behaved 
towards  him  in  a  highly  agreeable  way.^^    Whatever  acts,  grave 
or  light,  were  directed  by  king   Dhritarashtra   or   the   helpless 
Gandhari  to  be  done,^^  were  all    accomplished    with   reverence, 
O  monarch,  by  that  slayer  of  hostile   heroes,  viz.,  the  Pandava 
king.^^     The  old  king  became  highly  gratified   with   such   con- 
duct of  Yudhishthira.     Indeed,  he  was  grieved  at  the  remem- 
brance of  his  own  wicked   son.-*     Rising   every   day   at   early 
dawn,  he  purified   himself  and    went    through    his   recitations, 
and  then  blessed  the   randavas   by    wishing   them   victory   in 


Parva.]  acramavasika  parva.  5 

battle.-^  Making  the  usual  gifts  unto  the  Brahraanas  and 
causing  them  to  utter  benedictions,  and  pouring  libations  on 
the  sacred  fire,  the  old  king  prayed  for  long  life  to  the  Pan- 
davas.^^  Indeed,  the  king  had  never  derived  that  great  happi- 
ness from  his  own  sons  which  he  always  derived  from  the  sons 
of  Pandu.^^  King  Yudhishthira  at  that  time  became  as  agree- 
able to  the  Brahmanas  as  to  the  Kshatriyas,  and  the  diverse 
bands  of  Vai(;yas  and  Gudras  of  his  realm. ^*  Whatever  wrongs 
were  done  to  him  by  the  sons  of  Dhritarashtra,  king  Yudhish- 
thira forgot  them  all,  and  reverenced  his  uncle."^  If  any  man 
did  any  thing  that  was  not  agreeable  to  the  son  of  Amvika,  he 
became  thereby  an  object  of  hatred  to  the  intelligent  son  of 
Kunti,^**  Indeed,  through  fear  of  Yudhishthira  nobody  could 
talk  of  the  evil  deeds  of  either  Duryodhana  or  Dhritarashtra.'^'' 
Both  Gandhari  and  Vidura  also  were  well  pleased  with  the 
capacity  king  Ajatgatru  showed  for  bearing  wrongs.  They 
were,  however,  no  so  pleased,  0  slayer  of  foes,  with  Bhima.** 
Dharma's  son,  Yudhishthira,  was  truly  obedient  to  his  uncle. 
Bhima,  however,  at  the  sight  of  Dhritarashtra,  became  very 
cheerless.^^  That  slayer  of  foes,  seeing  Dharma's  son  reverenc- 
ing the  old  king,  reverenced  him  outwardly  with  a  very  un- 
willing heart.""'* 


Section  III. 

VaiQampayana  said, — "The  people  Avho  lived  in  the  Kuru 
kingdom  failed  to  notice  any  variance  in  the  cordiality  that 
subsisted  between  king  Yudhishthira  and  the  father  of  Duryo- 
dhana.^ When  the  Kuru  king  recellected  his  wicked  son,  he 
then  could  not  but  feel  unfriendly,  in  his  heart,  towards 
Bhima.^  Bhimasena  also,  0  king;  impelled  by  a  heart  that 
seemed  to  be  wicked,  was  unable  to  put  up  with  king  Dhrita- 
rashtra.'* Vrikodara  secretly  did  many  acts  that  were  dis- 
agreeable to  the  old  king.  Through  deceitful  servitors  he 
caused  the  commands  of  his  uncle  to  be  disobeyed.*  Recollect- 
ing the  evil  counsels  of  the  old  king  and  some  acts  of  his, 
Bhima,  one  day,  in  the  midst  of  his  friends,  slapped  his  arm- 
pits,^ in  the  hearing  of  Dhritarashtra   and   of  Gandhari.    The 


Q  MAHABHARATA.  [Agraiiiavasa 

wrathful  Vrikodara,  recollecting  his  foes  Duryodhana  and 
Kama  and  Dus^asana,^  gave  way  to  a  transport  of  passion,  and 
said  these  harsh  words  :— 'The  sons  of  the  blind  king,  capable 
of  fighting  with  diverse  kinds  of  weapons,  have  all  been  des- 
patched by  me  to  the  other  world  with  these  arms  of  mine  that 
resemble  a  pair  of  iron  clubs/  Verily,  these  are  those  two 
arms  Of  mine,  looking  like  maces  of  iron,  and  invincible  by 
foes,  coming  within  whose  clasp  the  sons  of  Dhritarashtra  have 
all  met  with  destruction.'**  These  are  those  two  well-deve- 
loped and  round  arms  of  mine,  resembling  a  pair  of  elephantine 
trunks.  Coming  within  their  clasp,  the  foolish  sons  of  Dhrita- 
rashtra have  all  met  with  destruction.^  Smeared  with  sandal- 
paste  and  deserving  of  that  adornment  are  those  two  arms  of 
mine  by  which  Duryodhana  has  been  despatched  to  the  other 
world  along  with  all  his  sons  and  kinsmen  !'^*^  Hearing  these 
and  many  other  words,  0  king,  of  Vrikodara,  that  were  veri- 
table darts,  king  Dhritarashtra  gave  way  to  cheerlessness  and 
sorrow.^^  Queen  Gandhari,  however,  who  was  conversant  with 
every  duty  and  possessed  of  great  intelligence,  and  who  knew 
what  Time  brings  on  its  course,  regarded  them  as  untrue.^** 
Then,  after  five  and  ten  years  had  passed  away,  0  monarchy 
king  Dhritarashtra,  afflicted  (constantly)  by  the  wordy  darts 
of  Bhima,  became  penetrated  with  despair  and  grief.^'^  King 
Yudhishthira  the  son  of  Kunti,  however,  knew  it  not ;  nor 
Arjuna  of  white  steeds  ;  nor  Kunti ;  nor  Draupadi  possessed 
of  great  fame  ;  nor  the  twin  sons  of  Madri,  conversant  with 
every  duty  and  who  were  always  engaged  in  acting  after  the 
wishes  of  Dhritarashtra.^*  Employed  in  doing  the  behests  of 
the  king,  the  twins  never  said  anything  that  was  disagreeable 
to  the  old  king.  Then  Dhritarashtra  one  day  honoured  his 
friends  by  his  confidence.  Addressing  them  with  tearful  eyes^ 
he  said  these  words.^® 

"Dhritarashtra  said, — 'How  the  destruction  of  the  Kurus 
has  happened  is  well  known  to  you.  All  that  was  brought 
about  by  my  fault,  though  the  Kauravas  approved  of  all  my 
counsels.^^  Fool  that  I  was,  I  installed  the  wicked-minded 
Duryodhana,  that  enhancer  of  the  terrors  of  kinsmen,  to  rule 
over  the  Kurus.^''     Vilsudeva  had  said  unto  me — Let  this  sinful 


Parva.]  acramavasika  parva.  7 

wretch  of  wicked  understanding  be  killed    along    with    all   his 
friends  and  counsellers. — I  did   not    listen    to    those    words   of 
grave  import.     All  wise  men  gave  me  the  same   beneficial   ad- 
vice.    Vidura,  and  Bhishma.,  and  Drona,  and  Kripa,  said   the 
samething.     The  holy  and  high-souled  Vyasa   repeatedly   said 
the  same,  as  also  Sanjaya  and  Gandhari.     Overwhelmed,  how- 
ever, by  filial  affection,  I  could  not  follow  that  advice.     Bitter 
repentance  is  now  my  lot  for   my    neglect.^^"^**     I   also   repent 
for  not  having  bestowed  that  blazing    prosperity,  derived   from 
sires  and  grandsires,  on  the  high-souled    Pandavas   possessed  of 
every  accomplishment."^     The  eldest  brother  of  Gada   foresaw 
the   destruction    of  all   the    kings ;  Janarddana,   however,  re- 
garded  that   destruction    as   highly    beneficial.*^^      So    many 
Anikas  of  troops,  belonging  to  me,  have  been  destroyed  !     Alas, 
my  heart  is  pierced  with  thousands  of  darts  in   consequence  of 
all  these  results.'^     Of  wicked    understanding   as   I    am,  now, 
after  the  lapse  of  five  and  ten  years,  I  am    seeking   to   expiate 
my  sins.^*     Now  at  the    fourth  division    of  the   day    or   some- 
times at  the  eighth  division,  with  the  regularity  of  a  vow,  I  eat 
a  little  food  for  simply  conquering  my  thirst.     Gandhari  knows 
this.^^     All  my  attendants  are  under  the   impression  that  I  eat 
as  usual.     Through  fear  of  Yudhishthira   alone  I  concealed  my 
acts,  for  if  the  eldest  son  of  Pandu  came  to  know  of  my  vow, 
he  would  feel  great  pain.-^     Clad  in  deer-skin,  I  lie   down   on 
the  Earth,  spreading  a  small  quantity  of  Ku^a  grass,  and  pass 
the  time  in  silent  recitations.     Gandhaai  of  great   fame   passes 
her  time  in  the  observance   of  similar   vows.'''^     Even    thus   do 
Ave  both  behave,  we  that  have  lost  a   century    of  sons   none   of 
whom  ever  retreated  from   battle.     I    do   not,  however,  grieve 
for  those  children  of  mine.     They  have  all  died  in   the  observ- 
ance of  Kshatriya  duties.'-^     Having   said  these  words,  the  old 
king  then  addressed    Yudhishthira    in    particular   and    said, — 
'Blessed  be  thou,  0  son  of  the  princess  of  Yadu's  race  !     Listen 
now  to  what  I  say  !-'•*     Cherished  by  thee,    0  son,    I  have  lived 

*  It  will  be  remembered,  Earth,  unable  to  bear  her  load  of  popu- 
lation, I  1  lyed  to  the  Gnindaire  for  lightening  that,  load.  The  Grandsire 
urged  Vishnu  to  do  the  needful.  Hence  Vibhnu  incarnated  himself  as 
Krishna  and  brought  about  a  lightening  of  Earth's  load. — T. 


8  M.VTiABHATiATA.  [A^'amcivafia 

these  years  very  happily.     I  have    (with  thy  help)    made  large 
gifts  and  performed  Craddhas  repeatedly.*^''     I  have,  O  son,  to 
the  best  of  my  power,  achieved  merit  largely.     This  Gandhari, 
though  destitute  of  sons,  has  lived  Avith  great  fortitude,  looking 
all  the  while  at  me.^^     They    who    inflicted   great   wrongs   on 
Draupadi  and  robbed  thee  of  thy  affluence, — those  cruel  wights 
— have  all  left  the  world,  slain  in   battle  agreeably  to  the  prac- 
tice of  their  ordcr.^^     I  have  nothing   to   do    for   them,  0   de- 
litrhter  of  the  Kurus  !     Slain  with  their    faces   towards   battle, 
they  have  attained  to  those  regions  which  are   for   Avielders   of 
weapons.f  ^^     I  should  now  accomplish  what   is   beneficial   and 
meritorious  for  me  as  also    for   Gandhari.     It   behooveth   thee, 
O  great  king,  to  grant    me   permission.^*     Thou   art   the    fore- 
most of  all    righteous    persons.     Thou    art    always   devoted    to 
righteousness.    The  king  is  the  preceptor  of  all  creatures.     It  is 
for  this  that  I  say  so.^^     With   thy  permission,  0  hero,  I  shall 
retire  into  the  woods,  clad  in    rags   and   barks,  O    king,  along 
with  this  Gandhari.^"     I  shall  live  in  the   woods,  always  bless- 
ing thee.     It  is  meet,  O   son,  for   the    members   of  our   race,^^ 
to  make  over  sovereignty,  when  old  age  come-',  to  children  and 
lead  the  forest  mode  of  life.     Subsisting  there  on    air  alone,  or 
abstaining  from  all    food,  I    shall,  with    this    wife   of  mine,  O 
hero,  practise  severe  austerities.^^     Thou  shalt   be   a   sharer   of 
those  penances,    O    son,    for   thou    art   the    king.     Kings   are 
sharers  of  both  auspicious  and  inauspicious   acts  done  in    their 
kingdom  !'t'' 

"Yudhishthira  said,— 'When  thou,  0  king,  art  thus  subject 
to  grief,  sovereignty  does  not  please  me  at  all!  Fie  on  me 
that  am  of  wicked  understanding,  devoted  to   the    pleasures  of 


*  'Mahadana'  implies  sucli  gifts  as  olepliants,  boats,  cars,  horses,  &c. 
Everybody  does  not  accept  tVese  gifts,  for  their  acceptance  causes  a 
Brahmana  to  fall  away  from  his  status. — T. 

t  Some  of  the  Bengal  texts  read  -avimukham  hatah'  for  'abhimukham 
hatah.'     The  sense  is  tlic  samr, — T. 

\  The  king  gets  a  sixth  share  of  the  penances  performed  by  the 
Rishis  livini;  under  his  protection.  The  demerit,  again,  of  all  evil  deeds 
done  within  his  realm  is  shared  by  the  king,  for  such  deeds  become 
possible  through  absence  of  supervision  by  the  king. — T. 


Pa,vra.]  ACRAMAVASIKA  PARVA.  9 

rule,  and  utterly  heedless  of  my  true  concerns*!*^     Alas,  I,  with 
all  my  brothers,  was  ignorant  of  thypelf  having   so   long  been 
afflicted  with  grief,  emaciated  with  fasts,  abstaining  from  food, 
and  lying  on  the  bare   ground  !**     Alas,   foolish    that   I  am,  I 
have  been  deceived  by  thee  that    hast   deep   intelligence,  inas- 
much as,  having  inspired  me  with  confidence  at  first  thou  hasfc 
latterly  undergone  such  grief  !*"     What    need  have  I  of  king- 
dom or  of  articles  of  enjoyment,  what  need  of  sacrifices   or   of 
happiness,  when  thou,  0  king,  hast  undergone  so  much   afflic- 
tion ?"     I  regard  my  kingdom   as   a   disease,  and    myself  also 
as  afflicted.     Plunged  though  I  am    in    sorrow,  what,  however, 
is  the  use  of  these  words  that  I  am    addressing    thee  ?**     Thou 
art  our  father,  thou  art  our  mother ;  thou  art  our   foremost   of 
superiors.     Deprived  of  thy  presence,  how  shall  we  live  ?*^     O 
best  of  kings,  let  Yuyutsu,  the  son  of  thy  loins,  be  made  king, 
or,  indeed,  anybody  else  whom  thou    mayst   wish.*^     I  shall  go 
into  the  woods.     Do    thou    rule   the    kingdom.     It   behooveth 
thee  not  to  burn  me  that  am  already  burned    by   infamy,*^     I 
am  not  the  king.     Thou  art  the  king.     I  am  dependent  on  thy 
will.     How  can  I  dare  grant  permission  to   thee   that   art    my 
preceptor  ?*^     O  sinless  one,  I  harbour    no   resentment   in    my 
heart  on  account  of  the  wrongs  done  to  us  by    Suyodhana.     It 
was  ordained  that  it  should  be  so.     Both  ourselves   and    others 
were  stupified  (by  fate).*'-*     We  are  thy  children  as  Duryodhana 
and  others  were.     My  conviction  is  that  Gandhari  is  as    much 
my  mother   as  Kunti.^°     If  thou,  O    king   of  kings,  goest    to 
the  woods  leaving  me,  I  shall  then    follow    thee.     I   swear   by 
my  soul.^^     This  Earth,  with  her  belt  of  seas,  so  full  of  wealth, 
will  not  be  a  source  of  joy  to  me  when   I  am   d(3prived    of  thy 
presence.^-     All  this  belongs  to    thee.     I  gratify   thee,  bending 
my  head.     We  are  all    dependent   on    thee,  O    king   of  kings. 
Let  the  fever  of  thy  heart  be  dispelled  !'^     I  think,  0    lord   of 
Earth,  that  all  this  that  has  come  upon  thee  is  due  to   destiny. 
By  good    luck,  I  had    thought,  that    waiting    upon    thee   and 
executing  thy  commands  obediently,  I  would  rescue   thee   from 
the  fever  of  thy  heart  !'°* 

"Dhritarashtra  said, — '0  delighter  of  the    Kurus,  my    mind 
is  fixed,  0  son,  on  penances.     O  puissant  one,  it    is    meet    for 

t     2     ] 


TO  mahabharata!*  [Agramavasr^ 

our  race  that  I  should  retire  into  the  woods.'^  I  have  lived 
long  under  thy  protection,  O  son  !  I  have  for  many  years 
been  served  by  thee  with  reverence.  I  am  now  old.  It  be- 
hooveth  thee,  O  king,  to  grant  me  permission  (to  take  up  my 
abode  in  the  woods).'  "^^ 

Vaigampayana  continued, — "Having  said  these  words  unto 
king  Yudhishthira  the  just,  king  Dhritarashtra,  the  son  of 
Anivika,  trembling  the  Avhile  and  with  hands  joined  together, 
further  said  unto  the  high- soul ed  Sanjaya  and  the  great  car- 
warrior  Kripa,  these  words  : — 'I  wish  to  solicit  the  king 
through  you.^'"^^  My  mind  has  become  cheerless,  my  mouth 
has  become  dry,  through  the  weakness  of  age  and  the  exertion 
of  speaking.''^^  Having  said  so,  that  perpetuater  of  Kuru's 
race,  viz.,  the  righteous-souled  old  king,  blessed  with  pros- 
perity, leaned  on  Gandhari  and  suddenly  looked  like  one  de- 
prived of  life.*'"  Beholding  him  thus  seated  like  one  deprived 
of  consciousness,  that  slayer  of  hostile  heroes,  vis.,  the  royal 
son  of  Kunti,  became  penetrated  by  a  poignant  grief®^ 

''Yudhishthira  said, — 'Alas,  he  whose  strength  was  equal  to 
that  of  a  hundred  thousand  elephants,  alas,  that  king  sitteth 
today,  leaning  on  a  woman  !"'  Alas,  he  by  whom  the  iron 
image  of  Bhima  on  a  former  occasion  Avas  reduced  to  frag- 
ments, leaneth  today  on  a  weak  woman  !*'  Fie  on  me  that 
am  exceedingly  unrighteous  !  Fie  on  my  understanding ! 
Fie  on  my  knowledge  of  the  scriptures  !  Fie  on  me  for  whom 
this  lord  of  Fiarth  lieth  today  in  a  manner  that  is  not  becom- 
ing of  him  !**  I  also  shall  fast  even  as  my  preceptor.  Yerily, 
I  shall  fast  if  this  king  and    Gandhari   of  great    fame    abstain 

from  food  !'  "'' 

Yaicampayana  continued, — "The  Pandava  king,  conversant 
with  every  duty,  using  his  own  hand,  then  softly  rubbed  Avith 
■cold  water  the  breast  and  the  face  of  the  old  monarch.*"'  At 
the  touch  of  the  king's  hand  which  was  auspicious  and  frag- 
rant, and  on  which  were  jewels  and  medicinal  herbs,  Dhrita- 
rashtra regained  his  senses.**^ 

*  Formerly  kings  and  noblemen  wore  jewels  and  medicinal  herbs   on 
*heir  arms.     Tlie  last  were  enclosed  in  drum-like   capiules   of  gold,  her- 


Parva.]  acramavasika  parva.  11 

"Dhritarashtra  said, — 'Do  thou  again  touch  me,  0  son  of 
Pandu,  with  thy  hand,  and  do  thou  embrace  me.  O  thou  of 
eyes  like  lotus  petals,  I  am  restored  to  my  senses  through  the 
auspicious  touch  of  thy  hand.*'^  O  ruler  of  men,  I  desire  ta 
smell  thy  head.  The  clasp  of  thy  arms  is  highly  gratifying  to- 
me.^^  This  is  the  eighth  division  of  the  day  and,  therefore, 
the  hour  for  taking  my  food.  For  not  having  taken  my  food, 
O  child  of  Kuru's  race,  I  am  so  weak  as  to  be  unable  to  move,''® 
In  addressing  my  solicitations  to  thee,  great  has  been  my 
exertion.     Rendered  cheerless   by    it,  O  son,  I    had    fainted.''^ 

0  perpetuater  of  Kuru's  race,  I  think  that  receiving  the  touch 
of  thy  hand,  which  resembles   nectar   in    its    vivifying   effects 

1  have  been  restored  to  my  senses.'  "^^ 

Vai^ampayana  said, —  'Thus  addressed,  O  Bharata,  by  the 
eldest  brother  of  his  father,  the  son  of  Kunti,  from  affection, 
gently  touched  every  part  of  his  body.^^  Regaining  his  life- 
breaths,  king  Dhritarashtra  embraced  the  son  of  Pandu  with 
his  arms  and  smelled  his  head.^*  Vidura  and  others  wept  aloud 
in  great  grief.  In  consequence,  however,  of  the  poignancy  of 
their  sorrow,  they  said  nothing  to  either  the  old  king  or  the 
son  of  Pandu.^^  Gandhari,  conversant  with  every  duty,  bore 
her  sorrow  with  fortitude,  and  loaded  as  her  heart  was,  O 
king,  said  nothing.^^  The  other  ladies,  Kunti  among  them, 
became  greatly  afflicted.  They  wept,  shedding  copious  tears, 
and  sat  surrounding  the  old  king."  Then  Dhritarashtra,  once 
more  addressing  Yudhishfchira,  said  these  words :— 'Do  thou, 
0  king,  grant  me  permission  to  practise  penances.^®  By  speak- 
ing repeatedly,  0  son,  my  mind  becomes  weakened.  It  be- 
booveth  thee  not,  0  son,  to  afflict  me  after  this.''^^  When  that 
foremost  one  of  Kuru's  race  was  saying  so  unto  Yudhishthira, 
a  loud  sound  of  wailing  arose  from  all  the  warriors  there  pre- 
sent.^** Beholding  his  royal  father  of  great  splendour,  ema- 
ciated and  pale,  reduced  to  a  state  unbecoming  of  him,  worn 
out  with  fasts,  and  looking  like  a  skeleton  covered  with  skin, 
Dharma's  son  Yudhishthira  shed  tears   of  grief  and  once    more 


metically  closed  on  both  sides.     It  was  believed  that   jewels   and   medi- 
cinal herbs  are  a  great  protection  against  many  evilss.— T. 


12  MAHABHARATA."  [Agrccmavasci. 

said  these  words.'^"^" — '0  foremost  of  men,  I  do  not  desire  life 
and  the  Earth  !  0  scorcher  of  foes,  I  shall  employ  myself  in 
doing  what  is  agreeable  to  thee.^^  If  I  deserve  thy  favour,  if 
I  am  dear  to  thee,  do  thou  eat  something.  I  shall  then  know 
what  to  do.'^*  Endued  with  great  energy,  Dhritarashtra  then 
said  to  Yudhishthira, — 'I  wish,  O  son,  to  take  some  food,  with 
thy  permission. '^^  When  Dhritarashtra  said  these  words  to 
Yudhishthira,  Satyavati's  son  Vyasa  came  there  and  said  as 
follows/'^^ 


Section  17. 

"Vyasa  said, — '0  mighty- armed  Yudhishthira,  do  without 
any  scruple  what  Dhritarashtra  of  Kuru's  race  has  said.*  This 
king  is  old.  He  has,  again,  been  made  sonless.  I  think  he  will 
not  be  able  to  bear  his  grief  long.^  The  highly  blessed  Gan- 
dhari,  possessed  of  great  wisdom  and  endued  with  kindly 
speech,  bears  with  fortitude  her  excessive  grief  owing  to  the 
loss  of  her  sons.^  I  also  tell  thee  (what  the  old  king  says). 
Do  thou  obey  my  words.  Let  the  old  king  have  thy  permis- 
sion. Let  him  not  die  an  inglorious  death  at  home.'*  Let 
this  king  follow  the  path  of  all  royal  sages  of  old.  Verily,  for 
all  royal  sages,  retirement  into  the  woods  comes  at  last !'  "° 

Vai^ampayana  said, — "  Thus  addre.'^sed  at  that  time  by 
Vyasa  of  wonderful  deeds,  king  Yudhishthira  the  just,  pos- 
sessed of  mighty  energy,  said  unto  the  great  ascetic  these 
words,'' — Thy  holy  self  is  held  by  us  in  great  reverence.  Thou 
alone  art  our  preceptor.  Thou  alone  art  the  refuge  of  this  our 
kingdom  as  also  of  our  race.'^  I  am  thy  son.  Thou,  O  holy 
one,  art  my  father  !  Thou  art  our  king,  and  thou  art  our 
preceptor !  The  son  should,  agreeably  to  every  duty,  be  obe- 
dient to  the  commands  of  his  sire.'  ''^ 

Vai(;ampayana  continued, — "Thus  addressed  by  the  king, 
Vyasa,  that  foremost  of  all  persons  conversant  with  the  Vedas, 
that  foremost  of  poets,  endued  with  great  energy  once  more 
said  unto  Yudhishthira  these  words,°— 'It  is  even  so,  O  mighty 
firmed  one  !  It  is  even  as  thou  sayst,  O  Bharata  !  This  king 
has  reached  old  age.     He   is    now    in    the   la-st   stage   of  life.** 


Parva.]  acramavasika  parva.  13 

Permitted  both  by  me  and  thee,  let  this  lord  of  Earth  do 
what  he  purposes.  Do  not  stand  as  an  impediment  in  his 
way  !"  Even  this  is  the  highest  duty,  0  Yudhishthira,  of 
royal  sages.  They  should  die  either  in  battle  or  in  the  woods 
agreeably  to  the  scriptures.^^^  Thy  royal  sire,  Pandu,  0  king 
of  kings,  reverenced  this  old  king  as  a  disciple  reverences  his 
preceptor.^^  (At  that  time)  he  adored  the  gods  in  many  great 
sacrifices  with  profuse  gifts  consisting  of  hills  of  wealth  and 
jewels,  and  ruled  the  Earth  and  protected  his  subjects  wisely 
and  well."  Having  obtained  a  large  progeny  and  a  swelling 
kingdom,  he  enjoyed  great  affluence  for  thirteen  years  while 
you  were  in  exile,  and  gave  away  much  wealth.^^  Thyself 
also,  O  chief  of  men,  with  thy  servants,  0  sinless  one,  hast 
adored  this  king  and  the  famous  Gandhari  with  that  ready 
obedience  which  a  disciple  pays  to  his  preceptor.^^  Do  thou 
grant  permission  to  thy  father.  The  time  has  come  for  him  to 
attend  to  the  practice  of  penances.  He  does  not  harbour,  O 
Yudhishthira,  even  the  slightest  anger  against  any  of  you  !'  "" 
Vai9ampayana  continued, — "  Having  said  these  words, 
Vyasa  soothed  the  old  king.  Yudhishthira  then  answered  him, 
saying, — 'So  be  it.'  The  great  ascetic  then  left  the  palace  for 
proceeding  to  the  woods.^"  After  the  holy  Vyasa  had  gone 
away,  the  royal  son  of  Pandu  softly  said  these  words  unto  his 
old  father,  bending  himself  in  humility ,^^ — 'What  the  holy 
Vyasa  has  said,  what  is  thy  own  purpose,  what  the  great  bow- 
man Kripa  has  said,  what  Vidura  has  expressed,-^  and  what 
has  been  asked  for  by  Yuyutsu  and  Sanjaya,  I  shall  accomplish 
with  speed.  All  these  are  worthy  of  my  respect,  for  all  of 
them  are  well-wishers  of  our  race."^  This,  however,  0  king, 
I  beg  of  thee  by  bending  my  head !  Do  thou  first  eat  and 
afterwards  go  to  thy  forest  retreat !'  "-^ 


Section  V. 


Vai^arapayana  said, — "  Having  received  the  king's  perr 
mission,  king  Dhritarashtra  of  great  energy  then  proceeded 
to  his  own  palace,  followed  by  Gandhari.^  With  weakened 
strength   and   slow    motion,  that   king   of  great   intelligence 


14  MAHABHARATA.  [Atra^iiavasa 

walked  with  difficulty,  like  the  leader,  worn  out  with  age,  of 
an  elephantine  herd.''  He  was  followed  by  Vidura  of  great 
learning,  and  his  charioteer  Sanjaya,  as  also  that  mighty  bow- 
man Kripa  the  son  of  Caradwata.^  Entering  his  mansion, 
0  king,  he  went  through  the  morning  rites  and  after  gratify- 
ing many  foremost  of  Brahmanas  he  took  some  food.*  Gan- 
dhari  conversant  with  every  duty,  as  also  Kunti  of  great  in- 
telligence, worshipped  with  offers  of  various  articles  by  their 
daughters-in-law,  then  took  some  food,  0  Bharata.®  After 
Dhritarashtra  had  eaten,  and  Vidura  also  and  others  had 
done  the  same,  the  Pandavas,  having  finished  their  meals, 
approached  and  sat  around  the  old  king.^  Then  the  son  of 
Amvika,  O  monarch,  addressing  Kunti's  son  who  was  seated 
near  him  and  touching  his  back  with  his  hand,  said,^ — 'Thou 
shouldst  always,  0  delighter  of  the  Kurus,  act  without  heed- 
lessness as  regards  everything  connected  with  thy  kingdom 
consisting  of  eight  limbs,  0  foremost  of  rulers,  and  in  which 
the  claims  of  righteousness  should  ever  be  kept  foremost.** 
Thou  art  possessed,  0  son  of  Kunti,  of  intelligence  and  learn- 
ing. Listen  to  me,  0  king,  as  I  tell  thee  what  the  means 
are  by  which,  0  son  of  Pandu,  the  kingdom  is  capable  of 
being  righteously  protected.^  Thou  shouldst  always,  O  Yu- 
dhishthira,  honour  those  persons  that  are  old  in  learning. 
Thou  shouldst  listen  to  what  they  would  say,  and  act  accord- 
ingly without  any  scruple.^'*  Rising  at  dawn,  0  king,  wor- 
ship them  with  due  rites,  and  when  the  time  comes  for  action, 
thou  shouldst  consult  them  about  thy  (intended)  acts."  When, 
led  by  the  desire  of  knowing  what  would  be  beneficial  to  thee 
in  respect  of  thy  measures,  thou  honourest  them,  they  will, 
O  son,  always  declare  what  is  for  thy  good,  O  Bharata.^^ 
Thou  shouldst  always  keep  thy  senses  as  thou  keepest  thy 
horses.  They  will  then  prove  beneficial  to  thee,  like  wealth 
that  is  not  wasted.^^  Thou  shouldst  employ  only  such  minis- 
ters as  have  passed  the  tests  of  honesty,  {i.  e.,  as  are  possessed 
of  loyalty,  disinterestedness,  continence,  and    courage),  as  are 

*  The  eight  limbs  of  a  kingdom  are  the  law,  the  judge,  the  assessors^ 
the  scribe,  the  astrologer,  gold,  fire,  and  water. — T. 


Farva.]  acramavasika  pahva?  15 

hereditary  officers  of  state,  possessed  of  pure  conduct,  self- 
restrained,  clever  in  the  discharge  of  business,  and  endued 
with  righteous  conduct.^*  Thou  shouldst  always  collect  inr 
formation  through  spies  in  diverse  diguises,  whose  faithfulness 
have  been  tasted,  who  are  natives  of  thy  kingdom,  and  who 
should  not  be  known  to  thy  foes.^"  Thy  citadel  should  be  pro- 
perly protected  with  strong  walls  and  arched  gates.  On  every 
side  the  walls,  with  watch-towers  on  them  standing  close  to 
one  another,  should  be  such  as  to  admit  of  six  persons  walk- 
ing side  by  side  on  their  top.*^®  The  gates  should  all  be  large 
and  sufficiently  strong.  Kept  in  proper  places,  those  gates 
should  be  carefully  guarded.^^  Let  thy  purposes  be  accomplish- 
ed through  men  whose  families  and  conduct  are  well  known'. 
Thou  shouldst  always  protect  thy  person  also  with  care,  in 
matters  connected  with  thy  food,  0  Bharata,^^  as  also  in  the 
hours  of  sport  and  eating  and  in  matters  connected  with  the 
garlands  thou  wearest  and  the  beds  thou  liest  upon.  The 
ladies  of  thy  household  should  be  properly  protected,  looked 
over  by  aged  and  trusted  servitors,  of  good  behaviour,  well- 
born, and  possessed  of  learning,  0  Yudhishthira.'^  Thou 
shouldst  make  ministers  of  Brahmanas  possessed  of  learning, 
endued  with  humility,  well-born,  conversant  with  religion  and 
wealth,  and  adorned  wdth  simplicity  of  behaviour.-'^  Thou 
shouldst  hold  consultations  with  them.  Thou  shouldst  not, 
however,  admit  many  persons  into  thy  consultations.  On  par- 
ticular occasions  thou  mayst  consult  with  the  whole  of  thy 
council  or  with  a  portion  of  it."^  Entering  a  chamber  or  spot 
that  is  well  protected  (from  intruders)  thou  shouldst  hold  thy 
consultations.  Thou  mayst  hold  thy  consultation  in  a  forest 
that  is  divested  of  grass.  Thou  shouldst  never  consult  at  night 
time.f^^  Apes  and  birds  and  other  animals  that  can  imitate 
human  beings  should  all  be  excluded  from  the  council  chamber, 
as  also  idiots  and  lame  and  palsied   individuals.''*'^     I  think  that 


*  'Atta'  is  explained  by  Nilakantlia  as  the  space  kept  for  the  soldiers 
to  tread  upon. — T. 

+  Grass  may  conceal  the  spies  of  foes.  The  darkness  of  night  aho 
may  do  the  same. — T. 


16  M.\TiAT?TTAUATAr  Acrcimavam 

the  evils  that  flow  from  the  divulgence  of  the  counsels  of  kings 
are  such  that  they  cannot  be  remedied.''*  Thou  shouldst  re- 
peatedly refer,  in  the  midst  of  thy  counsellors,  to  the  evils  that 
arise  from  the  divulgence  of  counsels,  0  chastiser  of  foes,  and 
to  the  merits  that  flow  from  counsels  properly  kept."^  Thou 
shouldst,  0  Yudhishthina,  act  in  such  a  manner  as  to  ascer- 
tain the  merits  and  faults  of  the  inhabitants  of  thy  city  and 
the  province^.""  Let  thy  laws,  O  king,  be  always  administered 
by  trusted  judges  placed  in  charge  thereof,  who  should  also  be 
contented  and  of  good  behaviour.  Their  acts  shonld  also  be 
ascertained  by  thee  through  spies.-^  Let  thy  judicial  offif^ers, 
O  Yudhishtliira,  inHict  punishments,  according  to  the  law,  on 
offenders  after  careful  ascertainment  of  the  gravity  of  the 
offences.''^  They  that  are  disposed  to  take  bribes,  they  that 
are  the  violatcrs  of  the  chastity  of  other  people's  wives,  they 
that  inflict  heavy  punishments,  they  that  are  utterers  of  false 
speeches,  they  that  are  revilers,  they  that  are  stained  by  cupi- 
dity, they  that  are  murderers,  they  that  are  doers  of  rash 
deeds,-'*  they  that  are  disturbers  of  assemblies  and  the  sports  of 
others,  and  they  that  bring  about  a  confusion  of  castes,  should, 
ac^reeably  to  considerations  of  time  and  place,  be  punished  with 
either  fines  or  death. *^^  In  the  morning  thou  shouldst  see  those 
that  are  employed  in  making  thy  disbursements.  After  that 
thou  shouldst  look  to  thy  toilet  and  then  to  thy  food.^^  Thou 
shouldst  next  supervise  thy  forces,  gladdening  them  on  every 
occasion.  Thy  evenings  should  be  set  apart  for  envoys  and 
spies.^^  The  latter  end  of  the  night  should  be  devoted  by  thee 
to  settle  what  acts  should  be  done  by  thee  in  the  day.  Mid- 
nights and  mid  days  should  be  devoted  to  thy  amusements  aiid 
sports.  At  all  times,  however,  thou  shouldst  think  of  the 
means  for  accomplishing  thy  purposes.^*^  At  the  proper  time, 
adorning  thy  pers)n,  thou  shouldst  sit.  prepared    to  make  gifts 


*  'Adniianichi'  is  a  very  civil  way  of  iiidicatiiij;  currnpt  officials  and 
thieves.  Iiillictors  of  severe  punishnieiits  were  looked  upon  as  tyrants 
deserving  of  beiiifj  put,  down.  Heavy  fines  wfre  at  one  time  interdicted 
in  England.  'Salia.sapriya'  is  a  dooer  of  rasli  deeds,  such  as  culpnble 
homicide  not  amounting  to  niuriler,  to  adopt  the  terminology  of  the 
Indian  Penal  Code.— T. 


Parva.]  acrAxMavasika  parva.  I7 

in  profusion.  The  turns  for  different  acts,  0  son,  ceaselessly 
revolve  like  wheels.^^  Thou  shouldst  always  exert  thyself  to 
fill  thy  treasuries  of  various  kinds  by  lawful  means.  Thou 
shouldst  avoid  all  unlawful  means  towards  that  end.^^  Ascer- 
taining through  thy  spies  who  thy  foes  are  that  are  bent  on 
finding  out  thy  laches,  thou  shouldst,  through  trusted  agents, 
cause  them  to  be  destroyed  from  a  distance,^*  Examining 
their  conduct,  thou  shouldst,  0  perpetuater  of  Kuru's  race, 
appoint  thy  servants.  Thou  shouldst  cause  all  thy  acts  to  be 
accomplished  through  thy  servitors  whether  they  are  appointed 
for  those  acts  or  not.^^  The  commandant  of  thy  forces  should 
be  of  firm  conduct,  courageous,  capable  of  bearing  hardships, 
loyal,  and  devoted  to  thy  gcod.^^  Artizans  and  mechanics,  O 
son  of  P.lndu,  dwelling  in  thy  provinces,  should  always  do  thy 
acts  like  kine  and  assess.*^"  Thou  shouldst  always,  0  Yudhish- 
thira,  be  careful  to  ascertain  thy  own  laches  as  also  those  of 
thy  foes.  The  laches  also  of  thy  own  men  as  also  of  the 
men  of  thy  foes  should  equally  be  ascertained."**  Those  men 
of  thy  kingdom,  that  are  well  skilled  in  their  respective 
vocations,  aiid  are  devoted  to  thy  good,  should  be  favoured  by 
thee  with  adequate  means  of  support.**  A  wise  king,  0  ruler 
of  men.  should  always  see  that  the  accomplishments  of  his 
accomplished  subjects  might  be  kept  up.  They  would  then 
be  firmly  devoted  to  thee,  seeing  that  they  did  not  fall  away 
from  their  skill.' "" 


Section  VI. 

"Dhritarashtra  .said,— 'Thou  shouldst  always  ascertain  the 
Mandalas  that  belong  to  thee,  to  thy  foes,  to  neutrals,  and  to 
tho^e  that  are  disposed  equally  towards  thee  and  thy  foes,  O 
Bharata.fi     The  Mandalas  also  of  the    four   kinds   of  foes,'  of 

*  /.  e.,  content  to  work  on  receiving  their  food  only.  Their  wa^ea 
should  not  be  higher  than  what  is  needed  to  feed  them.— T. 

f  The  word  Mandnla  has  been  explained  below  in  Ver.se  5.  The  dia- 
tmction  between  'Udasinas'  and  'Madhyasthas,'  as  explained  by  Nila- 
kantha,  13  that  the  former  are  neutrals,  while  the  latter  are  those  who 
cherish  equal  sentiments  towards  both  the  parties.— T. 

t     3     ] 


18  MAHABHARATA.  [Acramavasa 

those  called  Atattyi.n>^,  and  of  allies,  and  the  allies  of  foes, 
should  be  distinguished  by  thee,  0  crusher  of  foes.*^  The 
ministers  of  state,  the  people  of  the  provinces,  the  garrisons 
of  forts,  and  the  forces,  0  foremost  one  of  Kuru's  race,  may 
'or  may  not  be  tampered  with.  (Thou  shouldst,  therefore,  be- 
have in  such  a  manner  that  these  may  not  be  tampered  with 
by  thy  foes).^  The  twelve  (ennumerated  above),  O  son  of 
Kunti,  constitute  the  principal  concerns  of  kings.  These 
twelve,  as  also  the  sixty,  having  Ministers  for  their  foremost, 
should  be  looked  after  by  the  king.f*  Professors  conversant 
with  the  science  of  politics  call  these  by  the  name  of  Man- 
dala.  Understand,  O  Yudhishthira,  that  the  six  incidents  (of 
peace,  war,  march,  halt,  sowing  dissensions,,  and  conciliation) 
depend  upon  these.^  Growth  and  diminution  should  also  be 
•understood,  as  also  the  condition  of  being  .stationary.  The 
attributes  of  the  sixfold  incidents,  O  thou  of  mighty  arms,  as 
resting  on  the  two  and  seventy  (already  enumerated),  .should 
also  be  carefully  understood.^  When  one's  own  side  has  be- 
come strong  and  the  side  of  the  foe  has  become  weak,  it  is 
then,  0  son  of  Kunti,  that  the  king  should  war  against  the  foe 
and  strive  to  win  victory .''  When  the  enemy  is  strong  and  one's 
own  side  is  weak,  then  the  weak  king,  if  possessed  of  intelli- 
gence, should  seek  to  make  peace  with  the  enemy.^  The  king 
should  collect  a  large  store  of  articles  (for  his  commissariat). 
When  able  to  march  out,  he  should  on  no  account  make 
a  delay,  O  Bharata.''  Besides,  he  should  on  that  occasion  set 
his  men  to  offices  for  which  they  are  fit,  without  being  moved 
by  any  other  consideration.     (When  obliged  to  yield  a  portion 

*  The  four  kinds  of  foes,  as  explained   by    the   Commentator,  are    1. 

'foes  proper,  2.  allies  of  foes,  3.  those  that  -wish  victory  to  both  sides, 
and  4.  those  that  wish  defeat   to   both    sides.     As   regards    'Atatayins,' 

ithey  are  six,  vu.,  1.  he  that  sets  fire  to  one's  house,  2.  he  that  mixes 
poison  with  OHe's  food,  3.  he  that  advances,  weapon  lin  hand,  with 
hostile  intent,  4.  he  that  robs  one  of  one's  wealth,  5.  he  that  invades 
•one's  fields,  and  G.  lie  that  steals  one's  wife. — T. 

t  The  .sixty  are  thus  made  up.  Eight  consi!^tillg  of  agriculture  and 
the  rest ;  twenty -eight  consisting  of  forces  and  the  rest  ;  fourteen  con- 
sisting of  athiests  and  the  rest ;  and  eighteen  cousiting  of  counsels  and 
«be  rest.— T. 


Petrva.]  acramavasika  parva^  19 

©f  his  territories)  he  should  give  his  foe  only   such  land  as  does 
not   produce  crops   in   abundance.^"     (When   obliged    to   give 
wealth),   he  should    give   gold   containing    much   base    metal. 
(When  obliged  to  give  a  portion  of  his  forces),  he   should   give 
such  men  as  are  not  noted  for   strength.     One   that   is   skilled 
in  treaties  should,  when  taking  land  or  gold  or  men    from    the 
foe,  take  what  is  possessed  of  attributes  the  reverse   of  this.*** 
In  making  treaties  of  peace,  the   son    of  the    (defeated)    king 
should  be  demanded    as   a   hostage,  O    chief  of  the    Bharatas. 
A  contrar}'  course  of  conduct  would  not    be    beneficial,  0   son. 
If  a  calamity  comes  over   the    king,*^  he   should,  with    know- 
ledge of  means  and  counsels,  strive  to  emancipate  himself  from 
it.-f*     The  king,  0  foremost  of  monarchs,  should  maintain  the 
cheerless  and  the  destitute    (such    as   the   blind,  the   deaf  and 
dumb,  and  the  diseased)  among  his  people.^*     Himself  protect- 
ing  his   own   kingdom,  the    king,    possessed    of  great    might, 
should  direct  all  his  efforts,  either   one  after  another  or   simul- 
taneously, against    his   foes.     He   should   afflict    and   obstruct 
them  and  seek  to  drain  their  treasury.**     The  king  that  desires 
his  own  growth  should  never  injure  the   subordinate   chieftains 
that  are  under  his  sway.     0  son  of  Kunti,  thou  shouldst  never 
seek  to  war  with  that  king  who  desires  to   conquer   the   whole 
Earth,*^     Thou  shouldst  seek  to  gain  advantages  by  producing,, 
with  the  aid    of  thy    ministers,  dissensions   among   his   aristo- 
cracy  and   subordinate    chieftains.     A   powerful   king   should 
never  seek  to  exterminate  weak  kings,  for  these  do  good  to  the 
world  by  cherishing  the  good  and   punishing    the   wicked.     O 
foremost  of  kings,  thou  shouldst   live,  adopting   the   behaviour 
of  the  cane.t*^""     If  a  strong  king   advances   against   a   weak, 
©ne,  the  latter  should  make  him   desist,  by   adopting   concilia- 


*  /.  e.,  land    that   ib    fertile,  gold   that   is   pure,  and   men   that  are 
strong. — T. 

+  The   words     'Ka&yanchidapadi'    should  be    construed   with   what 
follows.— T. 

X  The  cane  yields  when  presure  is  directed  towards  it      In    the  Canti 
Parvan  occurs  the   detailed   conversation    between   the   Ocean   and    the- 
Rivers.     The  former  enquired  why,  when  the   Rivers  washed   down  ths- 
largest  trees,  they  could  not  wash   into   the   Ocean   a   single  cane.     The 
answer  wa^.that  the  cane  was  yielding  ;  the  trees  were  not  :.o.— T. 


20  MAHABHARA.TA.  [Agramavasa 

tion  and  other  modes.^^  If  unable  to  stop  the  invader  in  this 
way,  then  he,  as  also  those  that  are  disposed  to  do  him  good, 
should  fall  upon  the  foe  for  battling  with  him.  Indeed,  with 
his  ministers  and  treasury  and  citizens,  he  should  thus  adopt 
force  against  the  invader/^  If  battling  with  the  foe  becomes 
hopeless,  then  he  should  fall,  sacrificing  his  resources  one  after 
another.  Casting  off  his  life  in  this  way,  he  will  attain  to 
liberation  from  all  sorrow.'  "'^ 


Section  VII, 

"Dhritarashtra  said, — "0  best  of  kings,  thou  shouldst  also 
reflect  properly  on  war  and  peace.  Each  is  of  two  kinds.  The 
means  are  various,  and  the  circumstances  also,  under  which 
war  or  peace  may  be  made,  are  various,  0  Yudhishthira.**^ 
O  thou  of  Kuru's  race,  thou  shouldst,  with  coolness,  reflect  on 
the  two  {viz.,  thy  strength  and  weakness)  with  regard  to  thy- 
self. Thou  shouldst  not  suddenly  march  against  a  foe  that  is 
possessed  of  contented  and  healthy  soldiers,  and  that  is  endued 
with  intelligence.  On  the  other  hand,  thou  shouldst  think 
carefully  of  the  means  of  vanquishing  him.f  -  Thou  shouldst 
march  against  a  foe  that  is  not  provided  with  contented  and 
healthy  combatants.  When  everything  is  favourable,  the  foe 
may  be  beaten.  After  that,  however,  the  victor  should  retire 
(and  stay  in  a  strong  position),^  He  should  next  cause  the  foe 
to  be  plunged  into  various  calamities,  and  sow  dissensions 
among  his  allies.  He  should  afflict  the  foe  and  inspire  terror 
in  his  heart,  and  attacking  him  weaken  his  forces.*  The  king, 
conversant  with  the  scriptures,  that  marches  against  a  foe, 
should  think  of  the  three  kinds  of  strength,  and,  indeed,  re- 
flect on  his  own  strength  and  the  strength  of  his  foe.t^"'  Only 
that  king,  0  Bharata,  who  is  endued  with  alacrity,  discipline, 


*  War  and  peace  are  each  of  two  kinds,  i.  e.,  war  with  a  strong  foe 
and  that  with  a  weak  foe  :  peace  with  a  sti-onj^  foe  and  that  with  a  weak 
foe.  The  Bengal  texts  wrongly  read  'dvividhopayam'  or  'vividiiopa- 
yam.' — T. 

+  I  expand  this  Verse  a  little,  following  the   Commentator. — T. 

I  Strength  is  of  three  kinds,  as  explained  iu  the  next  Verse.-rrT. 


Parva.]  acramavasika  parva.  21 

and  strength  of  counsels,  should  march  against  a  foe.  When 
his  position  is  otherwise,  he  should  avoid  offensive  operations.*' 
The  king  should  provide  himself  with  power  of  wealth,  power 
of  allies,  power  of  foresters,  power  of  paid  soldiery,  and  power 
of  the  mechanical  and  trading  classes,  0  puissant  oncf'' 
Among  all  these,  power  of  allies  and  power  of  wealth  are 
superior  to  the  rest.  The  power  of  classes  and  that  of  the 
standing  army  are  equal.^  The  power  of  spies  is  regarded  by 
the  king  as  equal  in  efficacy  to  either  of  the  above,  on  many 
occasions,  when  the  time  comes  for  applying  each.^  Calamity, 
O  king,  as  it  overtakes  rulers,  should  be  regarded  as  of  many 
forms.  Listen,  0  thou  of  Kuru's  race,  as  to  what  those  diverse 
forms  are.^^  Verily,  of  various  kinds  are  calamities,  0  son  of 
Pandu.  Thou  shouldst  always  count  them,  distinguishing 
their  forms,  0  king,  and  strive  to  meet  them  by  applying  the 
well-known  ways  of  conciliation  and  the  rest  (without  conceal- 
ing them  through  idleness).^*  The  king  should,  when  equipt 
with  a  good  force,  march  (out  against  a  foe),  0  S3orcher  of  ene- 
mies. He  should  attend  also  to  the  considerations  of  time  and 
place,  while  preparing  to  march,  as  also  to  the  forces  he  has 
collected  and  his  own  merits  (in  other  respects).^^  That  king 
who  is  attentive  to  his  own  growth  and  advancement  should 
march  unless  equipt  with  cheerful  and  healthy  warrior?. 
When  strong,  O  son  of  Pandu,  he  may  march  in  eten  an  un- 
favourable season.^*  The  king  should  make  a  river  having 
quivers   for   its  stones,  steeds   and   cars   for   its   current,  and 

«_ . — — ~ — ■ ■ — 

*  'Ufcsaha'  is  readiness  or  alacrity,  of  the  forces  to  attack  the  foe  : 
•prabhugakti'  is  the  complete  mastery  of  the  king  over  his  forces,  i.  c, 
thorough  discipline.  By  strength  of  coansels,  in  this  connection,  is 
meant  well-foi'med  plans  of  attack  and  defence. — T. 

t  'Maiilara'  is  explained  as  the  strength  of  money.  In  modern  war- 
fare also,  money  is  called  'the  sinews  of  war.'  'Atavivala'  or  the  force 
consisting  of  foresters,  was,  perhaps,  the  body  of  Irregulars  that  sup- 
ported a  regular  army  of  combatant".  'Bhritavala'  implies  the  regular 
army,  drawing  pay  from  the  state  at  all  times.  In  T^iJia,  standing 
armies  have  existed  from  remote  times,  'Creni-vala'  is,  perhaps,  the 
force  of  artizans,  mechanics,  and  engineers,  who  looked  after  the  roads 
and  the  transport,  as  also  of  traders  who  supplied  the  army  with  pro- 
vision.—T. 


22  MAHABHARATA.  [Acramavasa 

standards  for  the  trees  that  cover  its  bank?,  and  which  is  miry 
with  foot-soldiers  and  elephants.  Even  such  a  river  should  the- 
king  apply  for  the  destruction  of  his  foe.^*  Agreeably  to  the 
science  known  to  Uganas,  arrays  called  ^akata,  Padma,  and 
Vajra,  should  be  formed,  0  Bharata,  for  fighting  the  enemy.*^^ 
Knowing  everything  about  the  enemy's  strength  through  spies, 
and  examining  his  own  strength  himself,  the  king  should  com- 
mence war  either  within  his  own  territories  or  within  those- 
of  his  foe.-j-"  The  king  should  always  gratify  his  army,  and 
hurl  all  his  strongest  warriors  (against  the  enemy).  First  as- 
certaining the  state  of  his  kingdom,  he  should  apply  concilia- 
tion or  the  other  well-known  means."  By  all  means,  0  king; 
should  the  body  be  protected.  One  should  do  that  which  is 
highly  beneficial  for  one  both  here  and  hereafter.^^  The  king^ 
O  monarch,  by  behaving  duly  according  to  these  ways,  attains 
to  Heaven  hereafter,  after  ruling  his  subjects  righteously  in 
this  world."  0  foremost  one  of  Kuru's  race,  it  is  even  thus 
that  thou  shouldst  always  seek  the  good  of  thy  subjects  for 
attaining  to  both  the  worlds.]:^'*  Thou  hast  been  instructed 
in  all  duties  by  Bhishma,  by  Krishna,  and  by  Vidura,  I 
should  also,  0  best  of  kings,  from  the  affection  I  bear  thee,, 
give  thee  these  instructions,-^  0  giver  of  profuse  presents  in 
sacrifices,  thou  shouldst  do  all  this  duly.  Thou  shalt,  by  con- 
ducting thyself  in  this  way,  become  dear  to  thy  subjects  and 
attain  to  felicity  in  Heaven."^  That  king  who  adores  the- 
deities  in  a  hundred  horse-sacrifices,  and  he  who  rules  his  sub- 
jects righteously,  acquire  merit  that  is  equal.'  "^^ 


*  A  *§akata'  array  was  an  array  after  tlie  form  of  a  car.  It  is  des- 
cribed in  Cukraniti  fully,  and  occurs  in  the  Drona  Parvan,  ante.  The 
*Padma'  is  a  circular  array  with  angular  projections.  It  is  the  same 
with  what  is  row  called  the  starry  array  ;  many  modern  forts  being  con* 
structed  on  this  plan.  The  'Vaira'  is  a  wedge-like  array.  It  penetrates 
into  the  enemy's  divisions  like  a  wedge  and  goes  out,  routing  the  foe. 
It  is  otherwise  callel  'suchivyuha.'' — T. 

+  /.  e.,  meet  the  foe  whether  within  his  own  kingdom  or  invade  the 
foe's  realm  and  thus  oblige  the  foe  to  fall  back  for  resisting  him 
there.— T. 

+  /.  e.,  for  obtaining  fame  here  aiii  felicity  hereafter.— T. 


Parva.] 

Section  VIII. 

"Yudhishthira  said, — '0  lord  of  Earth,  I  shall  do  as  thou 
biddest  me.  0  foremost  of  kings,  I  should  be  further  instruct- 
ed by  thee.^  Bhishma  has  ascended  to  Heaven.  The  slayer 
of  Madhu  has  departed  (for  Dvvaraka).  Vidura  and  Sanjaya 
also  (will  accompany  thee  to  the  forest).  Who  else,  therefore, 
than  thee  will  teach  me  ?^  Those  instructions  Avhich  thou 
imparted  today,  desirous  of  doing  good  to  me,  I  shall  cer- 
tainly follow,  O  lord  of  Earth !  Be  thou  assured  of  this, 
O  king !'  "3 

Vai^ampayana  continued, — "Thus  addressed  by  king  Yu- 
dhishthira the  just,  of  great  intelligence,  the  royal  sage,  Dhri- 
■tarashtra,  0  chief  of  the  Bharatas,  wished  to  obtain  the  king's 
permission  (about  his  retirement  to  the  forest).*  And  he  said, 
— 'Cease,  0  son  !  Great  has  been  my  toil  !'  Having  said 
these  words,  the  old  king  entered  the  apartments  of  Gandhari.* 
Unto  that  husband  of  hers  who  resembled  a  second  Lord  of  all 
creatures,  while  resting  on  a  seat,  Gandhari  of  righteous  con- 
duct, conversant  with  the  opportuneness  of  everything,  said 
these  words,  the  hour  being  suited  to  them,^ — 'Thou  hast  ob- 
tained the  permission  of  that  great  Rishi,  viz.,  Vyasa  himself. 
When,  however,  wilt  thou  go  to  the  forest,  with  the  permission 
of  Yudhishthira  V 

'Dhritarashtra  said, — '0  Gandhari,  I  have  received  the 
permission  of  my  high- soul ed  sire.  With  the  permission  of 
Yudhishthira  (next  obtained),  I  shall  soon  retire  into  the 
woods  !^  I  desire,  however,  to  give  away  some  wealth  capaMe 
•of  following  the  status  of  Freta,  in  respect  of  all  tho'^e  sons 
of  mine  who  were  addicted  to  calamitous  dice.  Verily,  I  de- 
sire to  make  those  gifts,  inviting  all  the  people  to  my  man- 
sion !*'  "» 


*  Those  who  die  become  at  first  what  is  called  Preta.  They  remain 
so  for  one  year,  till  the  Supindikarana  Crdddha  is  performed.  They 
then  become  united  with  the  Pitris.  The  gifts  made  in  tlie  first  Craddha 
as  also  in  the  monthly  ones,  have  the  virtue  of  rescuing  the  Preta  or 
bringing  him  an  accession  of  merit.  The  gifts  in  annual  Craddhas  also 
have  the  same  efficacy. — T. 


24  MAHABHARATA.'  [Acramavasct 

Vai^ampayana  continued, —  'Having  said  so  (to  Gandhari), 
Dliritarashtra  sent  for  Yudhishthira.  The  latter,  at  his  uncle's 
command,  brought  all  the  articles  necessarj-.^"  Many  Brah- 
manas  residing  in  Kurujangala,  and  many  Kshatriyas,  many 
Vai(;yas,  and  many  Cudras  also,  came  to  Dhritarashtra's  man- 
sion, with  gratified  hearts."  The  old  king,  coming  out  of 
the  inner  apartments,  beheld  them  all  as  also  his  subjects  as- 
sembled together.^'^  Beholding  all  those  assembled  citizens  and 
inhabitants  of  the  provinces,  and  his  well-wishers  also  thus 
gathered  together,  and  the  large  number  of  Brahmanas  arrived 
from  diverse  realms,  king  Dhritnrashtra  of  great  intelligence, 
O  monarch,  said  these  words,^^"^* — Ye  all  and  the  Kurus  have 
lived  together  for  many  long  years,  well-wishers  of  each  other, 
and  each  employed  in  doing  good  to  the  other  !^^  What  I 
shall  now  say  in  view  of  the  opportunity  that  has  come,  should 
be  accomplished  by  you  all  even  as  disciples  accomplish  the 
biddings  of  their  preceptors  !^^  I  have  set  my  heart  upon 
retiring  into  the  woods,  along  with  Gandhari  as  my  companion. 
Vyasa  has  approved  of  this,  as  also  the  son  of  Kunti  !^^  Let 
me  have  your  permission  too.  Do  not  hesitate  in  this.  That 
good  will,  which  has  always  existed  between  you  and  us,^^  is 
not  to  be  seen,  I  believe,  in  other  realms  between  the  rulers 
and  the  ruled,  I  am  worn  out  with  this  load  of  years  on  my 
head.  I  am  destitute  of  children.^'*  Ye  sinless  ones,  I  am 
emaciated  with  fasts,  along  with  Gandhari.  The  kingdom 
having  passed  to  Yudhishthira,  I  have  enjoyed  great  happi- 
ness.*^ Ye  foremost  of  men,  I  think  that  happiness  has  been 
greater  than  what  I  could  expect  from  Duryodhana's  sover- 
eignty. What  other  refuge  can  I  have,  old  as  I  am  and  des- 
titute of  children,  save  the  woods?  Ye  highly  blessed  ones, 
it  behoves  you  to  grant  me  the  permission  I  seek  !'^^  Hearing 
these  words  of  his,  all  the<e  residents  of  Kurujaiigala,  uttered 
loud  lamentations,  O  best  of  the  Bharatas,  with  voices  choked 
by  tears.--  Desirous  of  telling  those  grief- stricken  people  some- 
thing more,  Dliritarashtra  of  great  energy  once  more  addressed 
them  and  said  as  follows.'  "^^ 


Farva.] 


Section  IX. 


"  Dhrstarashtra  said, — 'Cantanu   duly    ruled     this   Earth. 
Similarly,  Vichitraviryya  also,  protected  by  Bhishma,  ruled  you. 
Without  doubt,  all  this  is  known  to  you.^    It   is  also   known 
to  you  how  Pandu,  my  brother,  was  dear  to  me  as  also  to  you. 
He  also  ruled  you  duly.^     Ye  sinless   ones,  I  have   also   served 
you.     Whether  those  services  have  come  up   to  the    mark   or 
fallen  short  of  it,  it  behooveth  you  to  forgive    me,  for  I   have 
attended  to  my  duties  without  heedlessness.^     Duryodhana  also 
enjoyed  this  kingdom  without  a  thorn  in    his  side.     Foolish   aa 
he  was  and  endued   with   wicked   understanding,  he   did   not, 
however,  do  any  wrong  to  you.*     Through   the  fault,  however, 
of  that  prince  of  wicked  understanding,  and  through  his  pride, 
as  also  through  my  own   impolicy,  a  great   carnage   has  taken 
place  of  persons  of  the  royal  order.^     Whether   I  have,  in  that 
matter,  acted  rightly  or  wrongly,   I  pray  you  with  joined  hands 
to  dispel  all  remembrance  of  it    from  your   hearts  !^ — This   one 
is  old ;  this  one  has  lost  all  his   children  ;  this   one   is   afflicted 
with  grief ;  this  one  was  our  king  ;  this    one  is  a  descendant  of 
former  kings  ; — considerations  like  these   should   induce   you  to 
forgive  me.^     This  Gandhari  also  is  cheerless  and  old.     She  too 
has  lost  her  children  and  is   helpless.    Afflicted   with  grief  for 
the  loss  of  her  sons,  she  solicits  you  with  me.^     Knowing   that 
both  of  us  are  old  and  afflicted  and  destitute  of  children,  grant 
us  the  permission  we  seek.     Blessed  be  you,  we  seek   your  pro- 
tection !^     This  Kuru   king,   Yudhishthira    the   son    of  Kunti, 
should  be  looked  after  by  you  all,  in  prosperity    as   well   as   in 
adversity.^"     He  will  never  fall  into   distress,  he   that   has   for 
his  counsellers  four  such  brothers   of  abundant  prowess.     All  of 
them  are  conversant  with  both  righteousness  and   wealth,  and 
resemble  the  very  guardians  of  the  world.^^     Like   the  illustri- 
ous Brahman  himself,  the    Lord   of  the   universe   of  creatures, 
this   Yudhishthira   of    mighty-energy    will   rule   you.^^     That 
which  should  certainly   be  said   is   now   said   by  me,     I  make 
over  to  you  this  Yudhishthira   here  as  a   deposit.     I  make   you 
also  a  deposit  in  the  hands  of  this    hero.^^     It  behooves   you  all 

I     4     ] 


26  MAHABHARATA.  [Acromavasa 

to  forget  and  forgive  whatever  injury  has  been  done  to  you  by 
those  sons  of  mine  that  are  no  longer  alive,  or,  indeed,  by 
any  one  else  belonging  to  me.^*  Ye  never  harboured  any 
wrath  against  me  on  any  previous  occasion.  I  join  my  hands 
before  vou  who  are  distinguished  for  loyalty.  Here,  I  bow  to 
you  all."  Ye  sinless  one,  I,  with  Gandhari  by  my  side,  soli- 
cit your  pardon  now  for  anything  done  to  you  by  those  sons  of 
mine,  of  restless  understandings,  stained  by  cupidity,  and  ever 
acting  as  their  desires  prompted  !'"  Thus  addressed  by  the  old 
monarch,  all  those  citizens  and  inhabitants  of  the  provinces, 
tiled  with  tears,  said  nothing  but  only  looked  at  one  another."" 

Section  X. 

Vaigampayana  said.— "Thus  addressed,  O  thou  of  Kuru's 
race,  by  the  old  king,  the  citizens  and  the  inhabitants  of  the 
provinces  stood  sometime  like  men  deprived  of  consciousness.^ 
King  Dhritarashtra,  finding  them  silent,  with  their  throats 
choked  by  grief,  once  more  addressed  them,  saying,^^— 'Ye  best 
of  men,  old  as  I  am,  and  sonless,  and  indulging,  through 
cheerlessness  of  heart,  in  diverse  lamentations  along  with  this 
my  wedded  wife,^  I  have  obtained  the  permission,  in  the  matter 
•of  my  retirement  into  the  forest,  of  my  sire,  the  Island-born 
Krishna  himself,  as  also  of  king  Yudhishthira,  who  is  conver- 
sant with  every  duty,  ye  righteous  denizens  of  this  kingdom  !* 
Ye  sinless  ones,  I,  with  Gandhari,  repeatedly  solicit  you  with 
bent  heads.     It  behooves  you  all  to  grant  us  permission  !'  "^ 

Vaigampayana  continued, — "Hearing  these  pitiable  words 
•of  the  Kuru  king,  O  monarch,  the  assembled  denizens  of 
Kurujangala  all  began  to  weep.«  Covering  their  faces  with 
their  hands  and  upper  garments,  all  those  men,  burning  with 
■grief,  wept  for  a  while  as  fathers  and  mothers  would  weep  (at 
the  prospect  of  a  dear  son  about  to  leave  them  for  ever).^ 
Bearing  in  their  hearts,  from  which  every  other  thought  had 
"been  dispelled,  the  sorrow  born  of  Dhritarfishtra's  desire  to 
leave  the  world,  they  looked  like  men  deprived  of  all  conscious- 
ness.«  Checking  that  agitation  of  heart  due  to  the  announce- 
ment  of  Dhritarashtra's  desire   of  going   to   the   forest,  they 


Parm.]  acramavasika  parya.  2T 

gradually  were  able  to  address  one  another,  expressing  their 
wishes.^  Settling  their  words  in  brief,  O  king,  they  charged 
a  certain  Brahmana  therewith  and  thus  replied  unto  the  old 
monarch.^®  That  learned  Brahmana,  of  good  behaviour,  chosen 
by  unanimous  consent,  conversant  with  all  topics,  master  of 
all  the  Eichs,  and  named  Samba,  endeavoured  to  speak.^' 
Taking  the  permission  of  the  whole  assembly  and  with  its  full 
approbation,  that  learned  Brahmana  of  great  intelligence, 
conscious  of  his  own  abilities,  said  these  words  unto  the  king  :^* 
— '0  monarch,  the  answer  of  this  assembly  has  been  committed 
to  my  care.  I  shall  voice  it,  O  hero !  Do  thou  receive  it, 
O  king  !^*  What  thou  sayest,  0  king  of  kings,  is  all  true,  O 
puissant  one  I  There  is  nothing  in  it  that  is  even  slightly 
untrue.  Thou  art  our  well-wisher,  as,  indeed,  we  are  thine  !^* 
Verily,  in  this  race  of  kings,  there  never  was  a  king  who 
coming  to  rule  his  subjects  became  unpopular  with  them.-'^  Ya 
have  ruled  us  like  fathers  or  brothers.  King  Duryodhana  never 
did  us  any  wrong.^^  Do  that,  0  king,  which  that  righteous- 
souled  ascetic,  the  son  of  Satyavati,  has  said.  He  is,  verily» 
our  foremost  of  instructors.^^  Left  by  thee,  0  monarch,  wo 
shall  have  to  pass  our  days  in  grief  and  sorrow,  filled  with  re- 
membrance of  thy  hundreds  of  virfcues.^^  We  were  well  pro> 
tected  and  ruled  by  king  Duryodhana  even  as  we  had  been 
ruled  by  king  Cantanu,  or  by  Chitrangada,  or  by  thy  father, 
O  monarch,  who  was  protected  by  the  prowess  of  Bhishma,  or 
by  Pandu,  that  ruler  of  Earth,  who  was  overlooked  by  thee 
in  all  his  acts.^^"^'*  Thy  son,  0  monarch,  never  did  us  the 
slightest  wrong.  We  lived,  relying  on  that  king  as  trustfully 
as  on  our  own  father.^^  It  is  known  to  thee  how  we  lived 
(under  that  ruler).  After  the  same  manner,  we  have  enjoyed 
great  happiness,  0  monarch,  for  thousands  of  years,  under  the 
rule  of  Kunti's  son  of  great  intelligence  and  wisdom.*-"  This 
righteous-souled  king  who  performs  sacrifices  with  gifts  iu 
profusion,  follows  the  conduct  of  the  royal  sages  of  old,  be- 
longing to  thy   race,  of  meritorious  deeds,  having   Kuru  and 

*  The  text,  in    Verse   22,  where  mention   is  made   of  thousands   o£ 
years  as  embracing  the  rule  of  YudhisLthiraj  is  evidently  vitiated.— T,. 


28  MAHABHARATA.  [Agramavasa 

Samvara  and  others  and  Bharata  of  great  intelligence  among 
them.^^"^*  There  is  nothing,  0  monarch,  that  is  even  slightly 
censurable  in  the  matter  of  this  Yudhishthira's  rule.  Protected 
and  ruled  by  thee,  we  have  all  lived  in  great  happiness."^  The 
slightest  demerit  is  incapable  of  being  alleged  against  thee  and 
thy  son.  Regarding  what  thou  hast  said  about  Duryodhana  in 
the  matter  of  this  carnage  of  kinsmen,  I  beg  thee,  0  delighter 
of  the  Kurus,  (to  listen  to  me).'26-27 

"The  Brahmana  continued, — 'The  destruction  that  has  over- 
taken the  Kurus  was  not  brought  about  by  Duryodhana.  It 
was  not  brought  about  by  thee.  Nor  was  it  brought  about  by 
Kama  and  Suvala's  son  !=^^  We  know  that  it  was  brought 
about  by  destiny,  and  that  it  was  incapable  of  being  counter- 
acted. Verily,  destiny  is  not  capable  oi  being  resisted  by 
human  exertion."^  Eight  and  ten  Akshauhinis  of  troops,  O 
monarch,  were  brought  together.  In  eight  and  ten  days  that 
host  was  destroyed  by  the  foremost  of  Kuru  warriors,^°  viz., 
Bhishma  and  Drona  and  Kripa  and  others,  and  the  high- 
souled  Kama,  and  the  heroic  Yuyudhana,  and  Dhrishta- 
dyumna,^^  and  by  the  four  sons  of  Pandu,  that  is,  Bhima  and 
Arjuna  and  the  twins.  This  (tremendous)  carnage,  0  king, 
could  not  happen  without  the  influence  of  destiny.^^  With- 
out doubt,  by  Kshatriyas  in  particular,  should  foes  be  slain 
and  death  encountered  in  battle.^^  By  those  foremost  of 
men,  endued  with  science  and  might  of  arms,  the  Earth 
has  been  exterminated  with  her  steeds  and  cars  and  ele- 
phants.^* Thy  son  was  not  the  cause  of  that  carnage  of 
high-souled  kings.  Thou  wert  not  the  cause,  nor  thy  servants, 
nor  Kama,  nor  Suvala's  son.^^  The  destruction  of  those  fore- 
most ones  of  Kuru's  race  and  of  kings  by  thousands,  know, 
was  brought  about  by  destiny.  Who  can  say  anything  else  in 
this  ?^^  Thou  art  regarded  as  the  Guru  and  the  master  of  the 
whole  world.  We,  therefore,  in  thy  presence,  absolve  thy 
righteous-souled  son.«^  Let  that  king,  with  all  his  associates, 
obtain  the  regions  reserved  for  heroes.  Permitted  by  foremost 
of  Brahmanas.  let  him  sport  blissfully  in  Heaven  I''  Thou 
also  shult  attain  to  great  merit,  and  unswerving  steadiness  in 
virtue.     0  thou  of  excellent  vows,  follow  thou   fully  the  duties 


Parva.]  acramavasika  parva.  29 

indicated  in  the  Vedas.^'  It  is  not  necessary  for  either  thee 
or  ourselves  to  look  after  the  Pandavas.  They  are  capable  of 
ruling  the  very  Heavens,  what  need  then  be  said  of  the 
Earth  ?*^  O  thou  of  great  intelligence,  in  prosperity  as  in 
adversity,  the  subjects  of  this  kingdom,  0  foremost  one  of 
Kuru's  race,  will  be  obedient  to  the  Pandavas  who  have  con- 
duct for  their  ornament.**  The  son  of  Pandu  makes  those 
valuable  gifts  which  are  always  to  be  made  to  foremost  of  re- 
generate persons  in  sacrifices  and  in  obsequial  rites,  after  the 
manner  of  all  the  great  kings  of  antiquity/^  The  high-mind- 
ed son  of  Kunti  is  mild,  and  self-restrained,  and  is  always 
disposed  to  spend  as  if  he  were  a  second  Vaigravana.  He  has 
great  ministers  that  attend  on  him.*^  He  is  compassionate  to 
even  his  foes.  Indeed,  that  foremost  one  of  Bharata's  race  is 
of  pure  conduct.  Endued  with  great  intelligence,  he  is  per- 
fectly straight  forward  in  his  dealings  and  rules  and  protects  us 
like  a  father  his  children.**  From  association  with  him  who 
is  the  son  of  Dharma,  0  royal  sage,  Bhima  and  Arjuna  and 
others  will  never  do  us  the  least  wrong.*^  They  are  mild,  O 
thou  of  Kuru's  race,  unto  them  that  are  mild,  and  fierce  like 
snakes  of  virulent  poison  unto  them  that  are  fierce.  Possessed 
of  great  energy,  those  high-souled  ones  are  always  devoted  to 
the  good  of  the  people.*^  Neither  Kunti,  nor  thy  (daughter- 
in-law)  Panchali,  nor  Ulupi,  nor  the  princess  of  the  Sattwata 
race,  will  do  the  least  wrong  to  these  people.**^  The  affection 
which  thou  hast  shown  towards  us  and  which  in  Yudhishthira 
is  seen  to  exist  in  a  still  larger  measure  is  incapable  of  being 
forgotten  by  the  people  of  the  city  and  the  provinces.*^  Those 
mighty  car-warriors,  viz.,  the  sons  of  Kunti,  themselves  de- 
voted to  the  duties  of  righteousness,  will  protect  and  cherish 
the  people  even  if  these  happen  to  be  unrighteous.*^  Do  thou, 
therefore,  0  king,  dispelling  all  anxiety  of  heart  on  account  of 
Yudhishthira,  set  thyself  to  the  accomplishment  of  all  meri- 
torious acts,  0  foremost  of  men  !'  "^^ 

Vai9ampayana  continued, — "Bearing  these   words,   fraught 
with  righteousness  and  merit,  of  that  Brahmana  and  approving 

*  The  correct  reading  is  'jane'  and  not  'ks  hane.'— T, 


30  MAHABHARATA.  [Acrauavasa 

of  them,  every  person  in  that  assembly  said, — 'Excellent,  Ex- 
cellent' and  accepted  them  as  his  own."*  Dhritarashtra  also, 
repeatedly  applauding  those  words,  slowly  dismissed  that  as- 
sembly of  his  subjects."'^  Thus  honoured  by  them  and  looked 
upon  with  auspicious  glances,  the  old  king,  0  chief  of  Bha- 
rata's  race,  joined  his  hands  and  honoured  them  all  in  return.^* 
He  then  entered  his  own  mansion  with  Gandhari.  Listea 
now  to  what  he  did  after  that  night  had  passed  away."*^* 


Section  XI. 

Vaigampayana  said, — "After  that  night  had  passed  away, 
Dhritarashtra,  the  son  of  Amvika,  despatched  Vidura  to  Yu- 
dhishthira's  mansion.*  Endued  with  great  energy  and  the 
foremost  of  all  persons  possessed  of  intelligence,  Vidura,  hav- 
ing arrived  at  Yudhishthira's  mansion,  addressed  that  foremost 
of  men,  that  king  of  unfading  glory,  in  these  words :" — 'King 
Dhritarashtra  has  undergone  the  preliminary  rites  for  accom- 
plishing his  purpose  of  retiring  into  the  woods.  He  will  set 
out  for  the  woods,  0  king,  on  the  coming  day  of  full  moon  of 
the  month  of  Kartika.^  He  now  solicits  from  thee,  0  fore- 
most one  of  Kuru's  race,  some  wealth.  He  wishes  to  perform 
the  Craddha  of  the  high-souled  son  of  Ganga,*  as  also  of 
Drona  and  Somadatta  and  Valhika  of  great  intelligence,  and 
of  all  his  sons  as  also  of  all  other  wishers  of  his  that  have  been 
slain,  and,  if  thou  permittest  it,  of  that  wicked-souled  wight, 
viz.,  the  ruler  of  the  Sindhus.'*"  Hearing  these  words  of 
Vidura,  both  Yudhishthira,  and  Pandu's  son  Arjuna  of  curly 
hair,  became  very  glad  and  applauded  them  highly.*  Bhima, 
however,  of   great   energy   and   unappeasable   wrath,  did   not 

*  It  is  difficult  to  imagine  why  the  ruler  of  the  Sindhus,  Jayadratha, 
only  should  be  regarded  as  a  wrong-doer  to  the  Piindavas.  In  the 
matter  of  the  slaying  of  Abhimanyu  he  played  a  very  minor  part,  by 
only  guarding  the  entrance  of  tlie  an-ay  against  the  Piindava  warriors. 
It  is  true  he  had  attempted  to  abduct  Draupadi  from  the  forest  retreat 
of  the  Pandavas,  but  eren  in  this,  the  wrong  was  not  so  great  as  that 
which  Dnryodhana  and  others  inflicted  on  the  Piudavas  by  dragging 
Draupadi  to  the  court  of  the  Kurus.— T. 


Parva.]  acramavasika  parva.  SI 

accept  those  words  of  Vidura  in  good  spirits,  recollecting  the 
acts  of  Duryodhana.  The  diadem-decked  Phalguna,  under- 
standing the  thoughts  of  Bhimasena,  slightly  bending  his  face 
downwards,  addressed  that  foremost  of  men  in  these  words  :— 
'0  Bhima,  our  royal  father  who  is  advanced  in  years,  has  re- 
solved to  retire  into  the  woods.^"®  He  wishes  to  make  gifts 
for  advancing  the  happiness  of  his  slain  kinsmen  and  well- 
wishers  now  in  the  other  world.  O  thou  of  Kuru's  race,  he 
wishes  to  give  away  wealth  that  belongs  to  thee  by  conquest.*® 
Indeed,  0  mighty-armed  one,  it  is  for  Bhishma  and  others  that 
the  old  king  is  desirous  of  making  those  gifts.  It  behooves 
thee  to  grant  thy  permission.  By  good  luck  it  is,  0  thou  of 
mighty  arms,  that  Dhritarashtra  today  begs  wealth  of  us,"  he 
who  was  formerly  begged  by  us.  Behold  the  reverses  brought 
about  by  Time.  That  king  who  was  before  the  lord  and  pro- 
tector  of  the  whole  Earth,^^  now  desires  to  go  into  the  woods, 
his  kinsmen  and  associates  all  slain  by  foes.  0  chief  of  men, 
let  not  thy  views  deviate  from  granting  the  permission  asked  !^^ 
O  mighty-armed  one,  refusal,  besides  bringing  infamy,  will  be 
productive  of  demerit.  Do  thou  learn  your  duty  in  this 
matter  from  the  king,  thy  eldest  brother,  who  is  lord  of  all  !** 
It  becometh  thee  to  give  instead  of  refusing,  0  chief  of  Bha- 
•rata's  race  !'  Vibhatsu  who  was  saying  so  was  applauded  by 
king  Yudhishthira  the  just.**^  Yielding  to  wrath,  Bhimasena 
■said  these  words  : — 0  Phalgnna,  it  is  we  that  shall  make  gifts 
in  the  matter  of  Bhishma's  obsequies,**  as  also  of  king  Soma- 
datta  and  of  Bhuri^ravas,  of  the  royal  sage  Valhika,  and  of 
the  high-souled  Drona,*^  and  of  all  others.  Our  mother  Kunti 
shall  make  such  obsequial  offerings  for  Kama.  O  foremost  of 
men,  let  not  Dhritarashtra  perform  those  Craddhas.*®  Even 
this  is  what  I  think.  Let  not  our  foes  be  gladdened.  Let 
Duryodhana  and  others  sink  from  a  miserable  to  a  more  miser- 
able position.*^  Alas,  it  was  those  wretches  of  their  race  that 
caused  the  Avhole  Earth  to  be  exterminated  !  How  hast  thou 
been  abk  to  forget  that  anxiety  of  twelve  long  years,-®  and 
our  residence  in  deep  incognito  that  was  so  painful  to  Drau- 
padi.?  Where  was  Dhritarashtra's  affection  for  us  then  ?^* 
Clad  in  a  black  deer-skin    and  divested   of  all   thy   ornaments, 


32  MAHABHARATA.  [Agramavasci 

with  the  princess  of  Pfinchala  in  thy  company,  didst  thou  not 
follow  this  king  ?'^^  Where  were  Bhishma  and  Drona  then, 
and  where  was  Somadatta  ?  Thou  hadst  to  live  for  thirteen 
years  in  the  woods,  supporting  thyself  on  the  products  of  the 
wilderness.^^  Thy  eldest  father  did  not  then  look  at  thee 
with  eyes  of  parental  affection.  Hast  thou  forgotten,  O  Par- 
tha,  that  it  was  this  wretch  of  our  race,^*  of  wicked  under- 
standing, that  enquired  of  Vidura,  when  the  match  at  dice 
was  going  one, — What  has  been  won  V  Hearing  thus  far,  king 
Yudhishthira,  the  son  of  Kunti,  endued  with  great  intelligence, 
rebuked  him  and  told  him  to  be  silent.""^ 


Section  XII. 

"Arjuna  said, — '0  Bhima,  thou  art  my  elder  brother  and, 
therefore,  my  senior  and  preceptor.  I  dare  not  say  anything 
more  than  what  I  have  already  said.  The  royal  sage  Dhrita- 
rashtra  deserves  to  be  honoured  by  us  in  every  respect.^  They 
that  are  good,  they  that  are  distinguished  above  the  common 
level,  they  that  break  not  the  distinctions  which  characterise 
the  good,  remember  not  the  wrongs  dene  to  them  but  only  the 
benefits  they  have  received.""^  Hearing  these  words  of  the 
high-souled  Phalguna,  the  righteous-souled  Yudhishthira,  the 
son  of  Kunti,  addressed  Vidura  and  said  these  words,^— 'In- 
structed by  me,  O  Kshattri,  do  thou  say  unto  the  Kuru  king 
that  I  shall  give  him  as  much  wealth  from  my  treasury  as  he 
wishes  to  give  away  for  the  obsequies  of  his  sons,  and  of 
Bhishma  and  others  among  his  well-wishers  and  benefactors. 
Let  not  Bhiuia  be  cheerless  at  this  !'  "^"^ 

Vaic^auipayana  continued,— "Having  said  these  words,  king 
Yudhishthira  the  just  highly  applauded  Arjuna.  Meanwhile 
Bhimasena  began  to  cast  angry  glances  at  Dhananjaya.^  Then 
Yudhishthira,  endued  with  great  intelligence,  once  more  ad- 
dressed Vidura  and  said,— 'It  behoves  not  king  Dhritarashtra 
to  be  angry  with  Bhimasena.''  This  Bhima  of  great  intelli- 
gence was  greatly  afHicted  by  cold  and  rain  and  heat  and  by  a 
thousand  other  griefs  while  residing  in  the  woods.  All  this  is 
not  unknown  to   thee.^     Do  thou,  however,  instructed    by  me, 


Parva.]  ACRAMAVASIKA  PARVA."  gS 

say  unto  the  king,  0  foremost  one  of  Bharata's  race,  that  he 
may  take  from  my  house  whatever  articles  he  wishes  and  in 
whatever  measure  also  he  likes.*  Thou  shalt  also  tell  the 
king  that  he  should  not  allow  his  heart  to  dwell  on  this  exhibi- 
tion of  pride  in  which  Bhima,  deeply  afflicted,  has  indulged.^** 
Whatever  wealth  I  have  and  whatever  Arjuna  has  in  hia 
house,  the  owner  thereof  is  king  Dhritarashtra.  Even  this 
thou  shouldst  tell  him.^^  Let  the  king  make  gifts  unto  the 
Brahmanas  !  Let  him  spend  as  largely  as  he  likes.  Let  him 
free  himself  from  the  debt  he  owes  to  his  sons  and  well- 
wishers.^^  Let  him  be  told  besides, — 0  monarch,  this  very 
body  of  mine  is  at  thy  disposal,  and  all  the  wealth  I  have! 
Know  this,  and  let  there  be  no  doubt  in  this. — '  "^* 


Section  XIIL 

Vai(jampayana  said, — "Thus  addressed  by  king  Yudhish- 
thira,  Vidura,  that  foremost  of  all  intelligent  persons,  return- 
ed to  Dhritarashtra  and  said  unto  him  these  words  of  grave 
import.^ — 'I  at  first  reported  thy  message  to  king  Yudhish- 
thira.  Reflecting  on  thy  words,  Yudhishthira  of  great  splend- 
our applauded  them  highly.^  Vibhatsu  also,  of  great  energy, 
places  all  his  mansions,  with  all  the  wealth  therein,  as  also 
his  very  life-breaths,  at  thy  disposal.^  Thy  son,  king  Yu- 
dhishthira, too,  offers  thee,  0  royal  sage,  his  kingdom  and 
life-breaths  and  wealth  and  all  else  that  belongs  to  him.* 
Bhima,  however,  of  mighty-arms,  recollecting  all  his  innu- 
merable sorrows,  has  with  difficulty  given  his  consent,  breath- 
ing many  heavy  sighs.^  That  mighty-armed  hero,  O  monarch, 
was  solicited  by  the  righteous  king  as  also  by  Vibhatsu,  and 
induced  to  assume  relations  of  cordiality  towards  thee.®  King 
Yudhishthira  the  just  has  prayed  thee  not  to  give  way  to 
dissatisfaction  for  the  improper  conduct  which  Bhima  has  dis- 
played at  the  recollection  of  former  hostilities.^ — This  is  gone- 
rally  the  behaviour  of  Kshatriyas  in  battle,  0  king,  and  this 
Vrikodara  is  devoted  to  battle  and  the  practices  of  Kshatriyas.* 
Both  myself  and  Arjuna,  0  king,  repeatedly  beg  thee  for 
pardoning  Vrikodara.     Be  gracious  unto  us.    Thou  art  our  lord. 

[     5     ] 


84  MAHABHARATA.  ]Ap'amav(isa 

Whatever  wealth  we  have  thou  mayst  give  away  as  thou 
likest,  0  ruler  of  Earth  !  Thou,  O  Bharata,  art  the  master  of 
this  kingdom  and  of  all  lives  in  it  i"'**'  Let  the  foremost  one 
of  Kuru's  race  give  away,  for  the  obsequial  rites  of  his  sons, 
all  those  foremost  of  gifts  which  should  be  given  to  the  Brah- 
manas.  Indeed,  let  him  make  those  gifts  unto  persons  of  the 
regenerate  order,  taking  away  from  our  mansions  jewels  and 
gems,  and  kine,  and  slaves  both  male  and  female,  and  goats 
and  sheep.  Let  gifts  be  made  unto  also  those  that  are  poor  or 
sightless  or  in  great  distress,  selecting  the  objects  of  his  charity 
as  he  likes.""-''  Let,  0  Vidura,  large  pavilions  be  constructed, 
rich  with  food  and  drink  of  diverse  tastes  collected  in  profu- 
sion. Let  reservoirs  of  water  be  constructed  for  enabling  kine 
to  drink,  and  let  other  works  of  merit  be  accomplished  !^^ — 
Even  these  were  the  words  said  unto  me  by  the  king  as  also  by 
Pritha's  son  Dhananjaya.  It  behooveth  thee  to  say  what 
should  be  done  next.'^*  After  Vidura  had  said  these  words, 
O  Janamejaya,  Dhritarashtra  expressed  his  satisfaction  at 
them  and  set  his  heart  upon  making  large  presents  on  the  day 
of  full  moon  in  the  month  of  Kartika."" 


Section  XIV. 

Vai^ampayana  said, — "  Thus  addressed  by  Vidura,  king 
Dhritarashtra  became  highly  pleased,  0  monarch,  with  the  act 
of  Yudhishthira  and  Jishnu.^  Inviting  then,  after  proper 
examination,  thousands  of  deserving  Brahmanas  and  superior 
Rishis,  for  the  sake  of  Bhishma,  as  also  of  his  sons  and  friends,'' 
and  causing  a  large  quantity  of  food  and  drink  to  be  prepared, 
and  cars  and  other  vehicles  and  clothes,  and  gold  and  jewels 
and  gems,  and  slaves  both  male  and  female,  and  goats  and 
sheep,  and  blankets  and  costly  articles  to  be  collected,^  and 
villages  and  fields,  and  other  kinds  of  wealth  to  be  kept  ready, 
as  also  elephants  and  steeds  decked  with  ornaments,  and  many 
beautiful  maidens  who  were  the  best  of  their  sex,^  that  fore- 
most of  kings  gave  them  away  for  the  advancement  of  the 
dead,  naming  each  of  them  in  due  order  as  the  gifts  were 
made.     Naming   Drona,    and    Bhishma,    and    Somadatta,  and 


Parva.]  acramavasika  parva^  .  35 

Valhika,^  and  king  Duryodhana,  and  each  one  of  his  other 
sons,  and  all  his  well-wishers  with  Jayadratha  numbering  first, 
those  gifts  were  made  in  due  order.^  With  the  approval  of 
Yudhishthira,  that  Craddha-sacrifice  became  characterised  by 
large  gifts  of  wealth  and  profuse  presents  of  jewels  and  gems 
and  other  kinds  of  treasured  Tellers  and  scribes  on  thafe 
occasion,  under  the  orders  of  Yudhishthira,  ceaselessly  asked 
the  old  king,^ — Do  thou  command,  0  monarch,  what  giffca 
should  be  made  to  these.  All  things  are  ready  here  ! — As  soon 
as  the  king  spoke,  they  gave  away  what  he  directed.*^  Unto 
him  that  was  to  receive  a  hundred,  a  thousand  was  given,  and 
unto  him  that  was  to  receive  a  thousand  was  given  ten  thou- 
sand, at  the  command  of  the  royal  son  of  Kunti.f^*'  Like  the 
clouds  vivifying  the  crops  with  their  downpours,  that  royal 
cloud  gratified  the  Brahmanas  by  downpours  of  wealth.^* 
After  all  those  gifts  had  been  distributed,  the  king,  0  thou  of 
great  intelligence,  then  deluged  the  assembled  guests  of  all 
the  four  orders  with  repeated  surges  of  food  and  drink  of 
diverse  tastes.^^  Verily,  the  Dhritarashtra-ocean,  swelling^ 
high,  with  jewels  and  gems  for  its  waters,  rich  with  the  villages 
and  fields  and  other  foremost  of  gifts  constituting  its  verdanfe 
islands,  heaps  of  diverse  kinds  of  precious  articles  for  its  rick 
caves,  elephants  and  steeds  for  its  alligators  and  whirlpools,  the 
sound  of  Mridangas  for  its  deep  roars,  and  clothes  and  wealth 
and  precious  stones  for  its  waves,  deluged  the  Earth."'^*  It 
was  even  in  this  way,  0  king,  that  that  monarch  made  gifts 
for  the  advancement  in  the  other  world  of  his  sons  and  grand- 
sons and    Pitris   as   also   of  himself  and   Gandhari.^    At   last 

*  The  usual  way  in  which  gifts  are  raade  at  the  present  day  on  occa- 
sions of  Craddhas  and  marriages  or  other  auspicious  rites  very  nearly 
resembles  what  is  described  here.  Instead  of  dedicating:  each  gift  with 
mantras  and  water  and  making  it  over  to  the  receiver,  all  the  articles 
in  a  heap  are  dedicated  with  the  aid  of  mantras.  The  guests  are 
then  assembled,  and  are  called  up  individually.  The  Adhyaksha  oi* 
superintendent,  according  to  a  list  prepared,  names  the  gifts  to  be  made 
to  the  guest  called  up.  The  tellers  actually  make  them  over,  the  scribes 
noting  them  down. — T. 

t  Each  gift  that  was  indicated  by  Dhritarashtra  was  multiplied  tere 
times  at  the  command  of  Yudhishthira.— T. 


36  MAHABHARATA.  [Acramavasd 

when  he  became  tired  with  the  task  of  making  gifts  in  such 
profusion,  that  great  Gift-sacrifice  came  to  an  end."  Even 
thus  did  that  king  of  Kuru's  race  perform  his  Gift- sacrifice. 
Actors  and  mimes  continually  danced  and  sang  on  the  occasion 
and  contributed  to  the  merriment  of  all  the  guests.  Food  and 
drink  of  diverse  tastes  were  given  away  in  large  quantities." 
Making  gifts  in  this  way  for  ten  days,  the  royal  son  of  Am- 
vika,  O  chief  of  Bharata's  race,  became  freed  from  the  debts 
he  owed  to  his  sons  and  grandsons."*^ 


Section  XV. 

Vaigampayana   said,—"  The   royal   son    of   Amvika,    viz., 
Dhritarashtra,  having  settled  the  hour  of  his  departure  for  the 
woods,  summoned  those  heroes,  the   Pandavas,^     Possessed   of 
great  intelligence,  the  old    monarch,  with   Gandhari,  duly   ac- 
costed those  princes.     Having  caused   the    minor  rites  to   be 
performed,  by  Brahmanas  conversant  with  the   Vedas,  on   that 
day  which  was  the  day  of  full    moon   in   the    month   of  Kar- 
tika,^  he  caused  the  fire  which  he  worshipped  daily  to  be  taken 
up.     Leaving  his  usual  robes  he  wore  deer-skins  and  barks,  and 
accompanied  by  his  daughters-in-law,  he  set   out   of  his    man- 
sion.*    When  the  royal  son  of  Vichitraviryya   thus  set   out,  a 
loud  wail  was  uttered  by  the  Pandava  and  the  Kaurava  ladies 
as  also  by  other  women  belonging  to  the    Kaurava   race.'*    The 
king  worshipped  the  mansion  in  which  he  had  lived   with  fried 
paddy  and  excellent  flowers  of  diverse  kinds.     He  also  honour- 
ed all  his  servants  with  gifts  of  wealth,  and   then  leaving  that 
abod9  set  out  on   his  journey .«     Then,  0   son,  king  Yudhish- 
thira,   trembling   all   over,    with   utterance   choked   by   tears, 
said  these   words   in    a   loud   voice,  viz.,—'0   righteous   mon- 
arch,   where   dost   thou   go?'— and   fell     down   in   a   swoon.« 
Arjuna,    burning    with   great   grief,  sighed   repeatedly.     That 
foremost  of  Bharata  princes,  telling  Yudhishthira  that  he  should 
not  behave  in  that  manner,  stood    cheerlessly  and   with   heart 
plunged  into  distress.^     Vrikodara,  the   heroic   Phalguna,  the 
two   sons   of  Madri,  Vidura,  Sanjaya,  Dhritarfishtra's   son   by 
his  Vai9ya  wife,  and  Kripa,  and  Dhaumya,  and   other   Brah- 


Parva.]  acramavasika  parva.  37 

manas,  all  followed  the  old  monarch,  with  voices  choked  in 
grief.®  Kunti  walked  ahead,  bearing  on  her  shoulders  the 
hand  of  Gandhari  who  walked  with  her  bandaged  eyes.  King 
Dhritarashtra  walked  confidently  behind  Gandhari,  placing  his 
hand  on  her  shoulder,*^  Drupada's  daughter  Krishna,  she  of 
the  Sattwata  race,  Uttara  the  daughter-in-law  of  the  Kau- 
ravas,  who  had  recently  become  a  mother,  Chitrangada,  and 
other  ladies  of  the  royal  household,  all  proceeded  with  the  old 
monarch.^^  The  wail  they  uttered  on  that  occasion,  0  king, 
from  grief,  resembled  the  loud  lamentations  of  a  swarm  of 
she-ospreys.  Then  the  wives  of  the  citizens, — Brahman  as  and 
Kshatriyas  and  Vaigyas  and  Cudras, — also  came  out  into  the 
streets  from  every  side.^^  At  Dhritarashtra's  departure,  O 
king,  all  the  citizens  of  Hastinapore  became  as  distressed  as 
they  had  been,  O  monarch,  when  they  had  witnessed  the  de- 
parture of  the  Pandavas  in  former  days  after  their  defeat  at 
the  match  at  dice.*^  Ladies  that  had  never  seen  the  sun  or 
the  moon,  came  out  into  the  streets  on  that  occasion,  in  great 
grief,  when  king  Dhritarashtra  proceeded  towards  the  great 
forest."^3 


Section  XVI. 

VaiQampayana  said, — "Great  was  the  uproar,  at  that  time, 
0  king,  of  both  men  and  women  standing  on  the  terraces  of 
mansions  or  on  the  Earth.*  Possessed  of  great  intelligence, 
the  old  king,  with  joined  hands,  and  trembling  with  weakness, 
proceeded  with  difficulty  along  the  principal  street  which  was 
crowded  with  persons  of  both  sexes.^  He  left  the  city  called 
after  the  elephant  by  the  principal  gate,  and  then  repeatedly 
bade  that  crowd  of  people  to  return  to  their  homes.^  Vidura 
had  set  his  heart  on  going  to  the  forest  along  with  the  king. 
The  Suta  Sanjaya  also,  the  son  of  Gavalgani,  the  chief  minis- 
ter of  Dhritarashtra,  was  of  the   same   heart.*     King   Dhrita- 

*  As  Dhritarashtra  was  blind,  his  queen  Gandhari,  whose  devotion 
to  her  lord  was  very  great,  had,  from  the  days  of  her  marriage,  kept 
her  eyes  bandaged,  refusing  to  look  on  the  world  which  her  lord  could 
not  see. — T. 


38  MAHABHARATA.  [A^ramavdsci 

rashtra,  however,  caused  Kripa  and  the  mighty  car-warrior 
Yuyutsu  to  refrain  from  following  him.  He  made  them  over 
into  Yudhishthira's  hands.^  After  the  citizens  had  ceased 
following  the  monarch,  king  Yudhishthira,  with  the  ladies  of 
his  household,  prepared  to  stop,  at  the  command  of  Dhrita- 
rashtra.*  Seeing  that  his  mother  Kunti  was  desirous  of  retir- 
ing into  the  woods,  the  king  said  unto  her, — 'I  shall  follow  the 
old  monarch.  Do  thou  desist  !^  It  behooveth  thee,  0  queen, 
to  return  to  the  city,  accompanied  by  these  thy  daughters-in- 
law  !  This  monarch  proceeds  to  the  woods,  firmly  resolved  to 
practice  penances  !'^  Though  king  Yudhishthira  said  these 
words  unto  her,  with  his  eyes  bathed  in  tears,  Kunti,  how- 
ever, without  answering  him,  continued  to  proceed,  catching 
hold  of  Gandhari.^ 

"Kunti  said, — '0  king,  never  show  any  disregard  for  Saha- 
deva.  He  is  very  much  attached  to  me,  0  monarch,  and  to 
thee  also  always  l^^  Thou  shouldst  always  bear  in  mind  Kama 
who  never  retreated  from  battle.  Through  my  folly  that  hero 
has  been  slain  in  the  field  of  battle.^^  Surely,  my  son,  this 
heart  of  mine  is  made  of  steel,  since  it  does  not  break  into  a 
hundred  pieces  at  not  seeing  that  child  born  of  Surya.^^ 
When  such  has  been  the  case,  0  chastiser  of  foes,  what  can 
I  now  do  ?  I  am  very  much  to  blame  for  not  having  pro- 
claimed the  truth  about  the  birth  of  Surya's  child.^^  O  crusher 
of  foes,  I  hope  thou  wilt,  with  all  thy  brothers,  make  excel- 
lent gifts  for  the  sake  of  that  son  of  Surya.^*  0  mower  of 
foes,  thou  shouldst  always  do  what  is  agreeable  to  Draupadi. 
Thou  shouldst  look  after  Bhimasena  and  Arjnna  and  Nakula 
and  Sahadeva.  The  burthens  of  the  Kuru  race  have  now 
fallen  on  thee,  0  king  !^^  I  shall  live  in  the  woods  with  Gan- 
dhari,  besmearing  my  body  with  filth,  engaged  in  the  perform- 
ance of  penances,  and  devoted  to  the  service  of  my  father-in- 
law  and  mother-in-law  !'  "*^^ 

*  Nilakantha  explains  that  as  Dliritarashtra  is  Pandu's  elder  brother, 
therefore,  Kunti  regards  him  as  Pandu's  father.  Queen  Gandhari  there- 
fore, is  Kunti's  m©ther-iu-lawt  The  eldest  brother  is  looked  upon  as  a 
father.— T. 


Farva.]  acramavasika  parva.  89 

VaiQampayana    continued, — "  Thus   addressed   by   her,  the 
righteous-souled   Yudhishthira,  with   passions   under   complete 
control,  became,  with  all  his  brothers,  plunged  into   great   dis- 
tress.    Endued  with  great   intelligence,  the   king   said    not    a 
word.^^     Having  reflected  for  a  little  while,  king  Yudhishthira 
the  just,  cheerless  and    plunged   in   anxiety   and   sorrow,  ad- 
dressed his    mother,  saying,^^ — 'What,  indeed,  is  this   purpose 
of  thine  ?     It  behooves  thee  not  to  accomplish  it.     I  can  never 
grant  thee  permission  !     It  behoves  thee   to   show   us   compas- 
sion !^^     Formerly,  when  we  were  about  to  set  out  of  Hastina- 
pore  for  the  woods,  0  thou   of  agreeable   features,  it  was  thou 
who,  reciting  to  us  the    story    of  Vidula's   instructions   to   her 
son,  excited  us  to  exertion.     It  behoves   thee   not   to  abandon 
us   now  '^'^     Having   slain    the   kings   of  Earth,  I   have    won 
sovereignty,  guided  by   thy    words   of  wisdom   communicated 
through   Vasudeva.^^     Where   now   is   that   understanding   of 
thine  about  which  I   had    heard   from   Vasudeva  ?     Dost   thou 
wish  now  to  fall  away    from    those    Kshatriya   practices   about 
which  thou  hadst  instructed  us  1^^     Abandoning  ourselves,   this 
kingdom,  and  this  daughter-in-law  of  thine    who   is   possessed 
■of  great  fame,  how  wilt  thou  live   in    the    inaccessible   woods  ? 
Do  thou  relent  !'"^     Kunti,  with  tears  in  her  eyes,  heard    these 
words  of  her  son,  but  continued  to  proceed  on  her   way.     Then 
Bhima  addressed  her,  saying,^* — 'When,  0  Kunti,  sovereignty 
has  been  won,  and  when  the  time  has  come  for  thee   to   enjoy 
that   sovereignty   thus   acquired    by   thy   children,    when    the 
duties  of  royalty   await   discharge   by  thee,  whence   has  this 
desire  got  hold  of  thy  mind  ?^^     Why    then   didst   thou   cause 
us  to  exterminate  the   Earth  ?     For  what  reason   wouldst  thou 
leave  all  and  wish  to  take  up  thy  abode   in   the  woods  ?^^     We 
were  born  in  the  woods.     Why  then  didst  thou  bring   us   from 
the  woods  while  we  were  children  ?     Behold,  the   two  sons  of 
Madri  are  overwhelmed  with   sorrow   and   grief  I"     Relent,  0 
mother  !     0  thou  of  great  fame,  do  not  go  into  the  woods  now  ! 
Do  thou  enjoy  that  prosperity  Avhich,  acquired   by    might,  has 
become    Yudhishthira's   today  !'^^      Firmly   resolved   to   retire 
into  the  woods,  Kunti   disregarded   these    lamentations   of  her 
sons.*^     Then  Draupadi    with  a  cheerless  face,   accompanied  by 


40  MAHABHARATA.  [A^rainavdsa 

Subhadra,  followed  her  weeping  mother-in-law  who  was  jour- 
neying on  from  desire  of  going  into  the  woods.^**  Possessed  of 
great  wisdom  and  firmly  resolved  on  retirement  from  the  world, 
the  blessed  dame  walked  on,  frequently  looking  at  her  weeping 
children.^^  The  Pandavas,  with  all  their  wives  and  servitors, 
continued  to  follow  her,  Restrainii  g  then  her  tears,  she  ad- 
dressed her  children  in  these  words.'  "^^ 


Section  XVII. 

"Kunti  said, — 'It  is  even  so,  0  mighty-armed  son  of  Pandu, 
as  thou  say  est  !  Ye  kings,  formerly  when  ye  were  cheerless, 
it  was  even  in  this  way  that  I  excited  you  all.^  Yes,  seeing 
that  your  kingdom  was  wrested  from  you  by  a  match  at  dice, 
seeing  that  you  all  fell  from  happiness,  seeing  that  you  were 
domineered  over  by  kinsmen,  I  instilled  courage  and  high 
thoughts  into  your  minds'.^  Ye  foremost  of  men,  I  encourag- 
ed you  in  order  that  they  that  were  the  sons  of  Pandu  might 
not  be  lost,  in  order  that  their  fame  might  not  be  lost  !^  You 
are  all  equal  to  Indra  !  Your  prowess  resembles  that  of  the  very 
gods.  In  order  that  you  might  not  live,  watching  the  faces  of 
others,  I  acted  in  that  way  !**  I  instilled  courage  into  thy 
heart  in  order  that  thou  who  art  the  foremost  of  all  righteous 
persons,  who  art  equal  to  Vasava,  might  not  again  go  into 
the  woods  and  live  in  misery  !^  I  instilled  courage  into  your 
hearts  in  order  that  this  Bhima  who  is  possessed  of  the  strength 
of  ten  thousand  elephants  and  whose  prowess  and  manliness 
are  widely  known,  might  not  sink  into  insignificance  and 
ruin.^  I  instilled  courage  into  vour  hearts  in  order  that  this 
Vijaya,  who  was  born  after  Bhimasena,  and  who  is  equal  unto 
Vasava  himself,  might  not  be  cheerless.^  I  instilled  courage 
into  your  hearts  in  order  that  Nakula  and  Sahadeva,  who  are 
always  devoted  to  their  seniors,  may  not  be  weakened  and 
rendered  cheerless  by  hunger.^  I  acted  in  that  way  in  order 
that  this  lady  of  well-developed  proportions  and  of  large  ex- 
pensive eyes  might  not  endure  the    wrongs   inflicted  on  her  in 

*  To  live  watching  the  faces  of  others    is    to   livf   in   dependance   on 
others.— T. 


Parva.]  acramayasika  parya.  41 

the  public  hall  without  being  avenged."  In  the  very  sight  of 
you  all,  O  Bhima,  trembling  all  over  like  a  plantain  plant, 
during  the  period  of  her  functional  illness,  and  after  she  had 
been  won  at  dice,^*'  Dus^asana,  through  folly,  dragged  her  as 
if  she  were  a  slave  !  All  this  was  known  to  me.  Indeed,  the 
race  of  Pandu  had  been  subjugated  (by  foes)  !^^  The  Kurus, 
viz.,  my  father-in-law  and  others,  were  cheerless  when  she, 
desirous  of  a  protector,  uttered  loud  lamentations  like  a  she- 
osprey.^*  When  she  was  dragged  by  het  fair  locks  1t)y  the 
sinful  Dus^asana  v/ithout  little  intelligence,  I  was  deprived  of 
my  senses,  O  king.^^  Know,  that  for  enhancing  your  energy, 
I  instilled  that  courage  into  your  hearts  by  reciting  the  worda 
of  Vidula,  0  my  sons  !^*  I  instilled  courage  into  your  hearts, 
O  my  sons,  in  order  that  the  race  of  Pandu,  represented  by 
my  children,  might  not  be  lost  l^^  The  sons  and  grandsons  of 
that  person  who  brings  a  race  to  infamy  never  suceeed  in  at- 
taining to  the  regions  of  the  righteous.  Verily,  the  ancestors 
of  the  Kaurava  race  were  in  danger  of  losing  those  regions  of 
felicity  which  had  become  theirs  !**  As  regards  myself,  O  my 
sons,  I  have,  before  this,  enjoyed  the  great  fruits  of  that  sover- 
eignty which  my  husband  had  acquired.  I  have  made  large 
gifts.  I  have  duly  drunk  the  Soma  juice  in  sacrifice.*^^  It 
was  not  for  my  own  sake  that  I  had  urged  Vasudeva  with  the 
stirring  words  of  Vidula.  It  was  for  your  sake  that  I  had 
called  upon  you  to  follow  that  advice.^^  O  my  sons,  I  do  not 
desire  the  fruits  of  that  sovereignty  which  has  been  won  by  my 
children.  O  thou  of  great  puissance,  I  wish  to  attain,  by  my 
penances,  to  those  regions  of  felicity  which  have  been  acquired 
by  my  husband.^^  By  rendering  obedient  service  to  my  father- 
in-law  and  mother-in-law  both  of  whom  wish  to  take  up  their 
abode  in  the  woods,  and  by  penances,  I  desire,  O  Yudhish- 
thira,  to  waste  my  body.^^  Do  thou  cease  to  follow  me,  O 
foremost  one  of  Kuru's   race,   along    with   Bhima   and   others. 

*  It  has  been  pointed  out  before  that  'mahadana'  means  gifts  of  such 
things  as  elephants,  horses,  cars  and  other  vehicles,  boats,  &c.  The 
giver  wins  great  merit  by  making  them,  but  the  receiver  incurs  demerit 
by  acceptance,  unless  he  happens  to  be  a  person  of  exceptional  energy. 
To  this  day,  acceptors  of  such  gifts  are  looked  upon  as  fallen  men. — T. 

[     6     ] 


4i2  MAHABHARATA.  [Agvamavcisa 

Let  thy  understanding  be    always   devoted    to   righteousness! 
Let  thy  mind  be  always  great  !'  "^^ 


Section  XVIII. 

Vai^ampayana  said. — "Hearing  these  words  of  Kunti,  the 
sinless  Pandavas,  O  best  of  kings,  became  ashamed.  They, 
therefore,  desisted,  along  with  the  princess  of  Panchala,  from 
following  her.*^  Beholding  Kunti  resolved  to  go  into  the 
woods,  the  ladies  of  the  Panda va  household  uttered  loud 
lamentations.^  The  Pandavas  then  circumambulated  the  king 
and  saluted  him  duly.  They  ceased  to  follow  further,  having 
failed  to  persuade  Pritha  to  return.^  Then  Amvikas  son  of 
great  energy,  viz.,  Dhritarashtra,  addressing  Gandhari  and 
Vidura  and  supporting  himself  on  them,  said,* — 'Let  the  royal 
mother  of  Yudhishthira  cease  to  go  with  us  !  What  Yudhish- 
thira  has  said  is  all  very  true.^  Abandoning  this  high  pros- 
perity of  her  sons,  abandoning  those  high  fruits  that  may  be 
hers,  why  should  she  go  into  the  inaccessible  woods,  leaving 
her  children  like  a  person  of  little  intelligence  ?*  Living  in 
the  enjoyment  of  sovereignty,  she  is  capable  of  practising  pen- 
ances and  observing  the  high  vow  of  gifts.  Let  her,  therefore, 
listen  to  my  words.^  O  Gandhari,  I  have  been  much  gratified 
with  the  services  rendered  to  me  by  this  daughter-in-law  of 
mine.  Conversant  as  thou  art  with  all  duties,  it  behooveth 
•thee  to  command  her  return.'^  Thus  addressed  by  her  lord, 
•the  daughter  of  Suvala  repeated  unto  Kunti  all  those  words  of 
the  old  king  and  added  her  own  words  of  grave  import.^  She, 
however,  failed  to  cause  Kunti  to  desist  inasmuch  as  that 
chaste  lady,  devoted  to  righteousness,  had  firmly  set  her  heart 
upon  a  residence  in  the  woods.^**  The  Kuru  ladies,  under- 
standing how  firm  her  resolution  was  regarding  her  retirement 
into  the  woods,  and  seeing  that  those  foremost  ones  of  Kuru's 
race  {viz.,  their  own  lords),  had  ceased  to  follow  her,  set  up  a 
loud  wail  of  lamentation.^^     A.fter  all   the   sons   of  Pritha   and 


*  The  words  that  Kunti  spoke  were   just.     The   oppositiou   her   sona 
•offered  was  unreasonable.    Hence,  their  shame. — X* 


Parva.]  acramavasika  parva^  43 

all  the  ladies  had  retraced   their   steps,  king   Yudhishthira   of 
great  wisdom  continued  his  journey  to  the    woods.^^     The  Pan- 
davas,  exceedingly  cheerless  and  afflicted  with  grief  and  sorrow 
accompanied  by  their    wives,  returned   to   the   city,   on   their 
cars.^*     At  that  time  the  city  of  Hastinapura,  with   its   entire 
population  of  men,  both  old    and   young,  and   women,  became 
cheerless  and  plunged  into   sorrow.     No   festivals   of  rejoicing 
were  observed."     Afflicted  with  grif,  the  Panda vas  were  with- 
out any  energy.     Deserted  by  Kunti,  they  were  deeply   afflict- 
ed with  grief,  like   calves   destitute   of  their   dams.^^     Dhrita- 
rashtra  reached  that  day  a  place   far   removed   from   the    city. 
The  puissant  monarch   arrived   at   last   on    the   banks   of  the 
Bhagirathi  and  took    rest  there   for  the   night."     Brahmanas 
conversant  with  the  Vedas  duly  ignited   their   sacred   fires  in 
that   retreat    of   ascetics.     Surrounded   by   those   foremost   of 
Brahmanas,  those   sacred    fires   blazed    forth   in   beauty.     The 
sacred  fire  of  the  old    king   was   also   ignited."     Sitting   near 
his  own  fire,  he  poured  libations  on    it  according   to   due   rites, 
and  then  worshipped  the  thousand-rayed   sun  as  he  was  on  the 
point  of  setting.^^     Then  Vidura  and    Sanjaya   made  a  bed  for 
the  king  by  spreading  some  blades   of  Ku9a   grass.     Near   the 
bed  of  that  Kuru  hero  they  made  another   for  Gandhari.^^     In 
close  proximity   to    Gandhari,  Yudhishthira's    mother   Kunti, 
observant    of    excellent    vows,    happily    laid     herself    down.*® 
Within    hearing   distance    of    those   three,  slept   Vidura   and 
others.     The    Yajaka    Brahmanas   and    other   followers   of  the 
king  laid   themselves   down    on    their   respective   beds."^     The 
foremost  of  Brahmanas  that  were  there  chaunted  aloud    many 
sacred  hymns.     The    sacrificial  fires   blazed    forth   all   around. 
That  night,  therefore*,  seemed  as  delightful  to  them  as  a  Brah- 
mi  night.*"^     When  the  night  passed  away,  they  all  arose  from 
their  beds  and    went    through   their    morning   acts.     Pouring 
libations  then  on  the  sacred  fire,  they  continued  their  journey.^® 
Their  first  day's  experience  of  the  forest   proved    very    painful 
to  them  of  grieving  hearts, — them  who    were   grieved   by   the 


*  'Brahmi  night'  implies  a  night  in  course  of  which  sacred  hymns  are 
sung, — T. 


41  MAHABHARATA.  [Acrctmavasa 

inhabitants  of  both  the  city   and   the  provinces   of  the   Kuru 
kingdom.'""* 


Section  XIX. 


Vaigarapayana  said, — "Following  the  advice  of  Vidura,  the 
king  took  up  his  abode  on  the  banks  of  the  Bhagirathi  which 
were  sacred  and  deserved  to  be  peopled  with  the  righteous.^ 
There  many  Brahmanas  who  had  taken  up  their  abode  in  the 
woods,  as  also  many  Kshatriyas  and  Vai9ya3  and  Cudras, 
came  to  see  the  old  monarch.*  Sitting  in  their  midst,  he 
gladdened  them  all  by  his  words.  Having  duly  worshipped 
the  Brahmanas  with  their  disciples,  he  dismissed  them  all.* 
As  evening  came,  the  king,  and  Gandhari  of  great  fame,  both 
descended  into  the  stream  of  the  Bhagirathi  and  duly  per- 
formed their  ablutions  for  purifying  themselves.*  The  king 
and  the  queen,  and  Vidura  and  others,  0  Bharata,  having 
bathed  in  the  sacred  stream,  performed  the  usual  rites  of  reli- 
gion.^ After  the  king  had  purified  himself  by  a  bath,  the 
daughter  of  Kuntibhoja  led  him,  who  Avas  to  her  as  her  father- 
in-law,  gently  led  both  him  and  Gandhari  from  the  water  into 
the  dry  bank.*  The  Yajakas  had  made  a  sacrificial  altar  there 
for  the  king.  Devoted  to  truth,  the  latter  poured  libations  then 
on  the  fire.'^  From  the  banks  of  the  Bhagirathi  the  old  king, 
with  his  followers,  observant  of  vows  and  with  senses  restrained, 
then  proceeded  to  Kurukshetra.®  Possessed  of  great  intelli- 
gence, the  king  arrived  at  the  retreat  of  the  royal  sage  Cata- 
yupa  of  great  wisdom  and  had  an  interview  with  him."  Cata- 
yupa,  O  scorcher  of  foes,  had  been  the  great  king  of  the 
Kekayas.  Having  made  over  the  sovereignty  of  his  kingdom 
to  his  son  he  had  come  into  the  woods.^°  Catayupa,  received 
king  Dhritarashtra  with  due  rites.  Accompanied  by  him,  the 
latter  proceeded  to  the  retreat  of  Vyasa.*^  Arrived  at  Vyasa's 
retreat,  the  delighter  of  the  Kurus  received  his  initiation  into 
the  forest  mode  of  life.  Returning  he  took  up  his  abode  in 
the  retreat  of  Catayupa.^"  The  high-souled  Catayupa  instruct- 
ed Dhritarashtra  in  all  the  rites  of  the  forest  mode,  at  the 
command  of  Vyasa."    In  this   way   the   high-souled   Dhrita- 


Parva.]  acramavasika  parva.  45 

rashtra  set  himself  to  the  practice  of  penances,  and  all  his 
followers  also  to  the  same  course  of  conduct.**  Queen  Gan- 
dhari  also,  0  monarch,  along  with  Kunti,  assumed  barks  of 
trees  and  deer-skins  for  her  robe,  and  set  herself  to  the  observ- 
ance of  the  same  vows  as  her  lord."  Restraining  their  senses 
in  thought,  words,  and  deeds,  as  well  as  by  eye,  they  began 
to  practise  severe  austerities."  Divested  of  all  stupefaction  of 
mind,  king  Dhritarashtra  began  to  practise  vows  and  penances 
like  a  great  Rishi,  reducing  his  body  to  skin  and  bones,  for  his 
flesh  was  all  dried  up,  bearing  matted  locks  on  head,  and  his 
person  clad  in  barks  and  skins.*^  Vidura,  conversant  with  the 
true  interpretations  of  righteousness,  and  endued  with  great 
intelligence,  as  also  Sanjaya,  waited  upon  the  old  king  with 
his  wife.  Both  of  them  with  souls  under  subjection,  Vidura 
and  Sanjaya  also  reduced  themselves,  and  wore  barks  and 
rags."" 


'n- 


Section  XX. 

Vai9ampayana  said, — "Those  foremost  of  ascetics,  viz.  Na- 
rada  and  Parvata  and  Devala  of  austere  penances,  came  there 
to  see  king  Dhrisarashtra.*  The  Island-born  Vyasa  with  all 
his  disciples,  and  other  persons  endued  with  great  wisdom  and 
crowned  with  ascetic  success,  and  the  royal  sage  Catayupa  of 
advanced  years  and  possessed  of  great  merit,  also  came.^  Kunti 
worshipped  them  with  due  rites,  O  king  !  All  those  ascetics 
were  highly  gratified  with  the  worship  offered  to  them.*  Those 
great  Rishis  gladdened  the  high-souled  king  Dhritarashtra  with 
discourses  on  religion  and  righteousness.*  At  the  conclusion  of 
their  converse,  the  celestial  Rishi  Narada,  beholding  all  things 
as  objects  of  direct  perception,  said  the  following  words.^ 

"Narada  said, — 'There  was  a  ruler  of  the  Kekayas,  possess- 
ed of  great  prosperity  and  perfectly  fearless.  His  name  was 
Sahasrachitya  and  he  was  the  grandfather  of  this  Catayupa.' 
Resining  his  kingdom  to  his  eldest  son  endued  with  a  large 
measure  of  righteousness,  the  virtuous  king  Sahasrachitya  re- 
tired into  the  woods.'  Reaching  the  other  end  of  blazing 
penances,  that  lord  of  Earth,  endued   with   great  splendour, 


46  MAHABHARATA.  [Avramavasd 

attained  to  the   region  of  Purandara    where    he   continued   to 
live  in  his  company.'     On  many   occasions,  while   visiting   the 
region  of  Indra,  0  king,  I  saw   that  monarch,  whose   sins  had 
all  been   burnt   off  by    penances,  residing   in    Indra's   abode.^ 
After  the    same    manner,  king   Cailalaya,  the   grandfather   of 
Bhagadatta,  attained  to   the    region   of  Indra   by    the   power 
alone  of  his  penances.*°     There   was  another  king,  O  monarch, 
of  the  name  of  Prishadhra  who  resembled    the    wielder   of  the 
thunder-bolt  himself.     That  king   also,  by    his   penances   pro- 
ceeded from  the  Earth    to    Heaven.^*     In    this    very    forest,  O 
king,  that  lord  of  Earth,  viz.,  Purukutsa,  the  son   of  Mandha- 
tri,  attained   to  high  success.^^     That    foremost  of  rivers,  viz., 
Narraada,  became  the  consort  of  that  king.     Having  undergone 
penances  in    this  very    forest,  that    ruler  of  Earth  proceeded  to 
Heaven."     There  was  another   king,   highly  righteous,  of  the 
name  of  Ca^aloman.     He   too   underwent  severe  austerities  in 
this   forest    and   then    ascended   to   Heaven.^*     Thou   also,  O 
monarch,  having  arrived  at  this  forest,  shalt,  through  the  grace 
of  the  Ishnd-born,  attain   to  a  goal  that  is  very  high  and  that 
is   diflficult    of  attainment.^^     Thou    also,  O  foremost  of  kings, 
at  the  end  of  thy  penances,  become    endued  with  great   pros- 
perity  and,    accompanied    by   Gandhari,  attain    to   the    goal 
reached  by  those  high-souled  ones.'^     Dwelling  in  the  presence 
of  the  slayer  of  Vala,  Pandu  thinks  of  thee  always.     He  will, 
O  monarch,  certainly  assist  thee   in    the   attainment    of  pros- 
perity."    Through  serving  thee   and  Gandhari,  this  daughter- 
in  law  of  thine,  possessed  of  great  fame,  will  attain  to  residence 
with  her  husband  in  the  other  world. ^®     She  is  the   mother   of 
Yudhishthira  who  is  the  eternal  Dharma.     We  behold  all  this, 
O  king,  with  our  spiritual  vision.^®     Vidura  will  enter  into  the 
high  souled    Yudhisthira.     Sanjaya    also,  through    meditation, 
will  ascend  from  this  world  into  Heaven.'  "^^ 

Vaicampayana  continued, — "  That  high-souled  chief  of 
Kuru's  race,  possessed  of  learning,  having,  with  his  wife,  heard 
these  words  of  Narada,  praised  them  and  worshipped  Narada 
with  unprecedented  honours.'^  The  conclave  of  Brahmanas 
there  present  became  filled  with  great  jo}-,  and  desirous  of 
gladdening   king   Dhritarastra,    0    monarch,  themselves   wor- 


Parva.]  acra.mavasika  parva.  47 

shipped  Narada  with  profound  regards.^^  Those  foremost  of 
jegenerate  persons  also  praised  the  words  of  Narada.  Then 
the  royal  sage  Catayupa,  addressing  Narada,  said,^^ — 'Thy 
holy  self  hath  enhanced  the  devotion  of  the  Kuru  king,  of  all 
those  people  here,  and  of  myself  also,  0  thou  of  great  splend- 
our !^*  I  have,  however,  the  wish  to  ask  thee  something. 
Listen  to  me  as  I  say  it.  It  has  reference  to  king  Dhrita- 
rashtra,  O  celestial  Rishi,  that  art  worshipped  by  all  the 
worlds  !^^  Thou  art  acquainted  with  the  truth  of  every  affair. 
Endued  with  celestial  sight,  thou  beholdest,  0  regenerate 
Rishi,  what  the  diverse  goals  are  6f  human  beings.'^*  Thou 
hast  said  what  the  goal  has  been  of  the  kings  mentioned  by 
thee,  viz.,  association  with  the  chief  of  the  celestials.  Thou 
hast  not,  however,  0  great  Rishi,  declared  what  those  regions 
are  that  will  be  acquired  by  this  king  !^^  0  puissant  one,  I 
wish  to  hear  from  thee  what  region  will  be  acquired  by  the 
royal  Dhritarashtra.  It  behooveth  thee  to  tell  me  truly  the  kind 
of  region  that  will  be  his  and  the  time  when  he  will  attain  to 
it  !'^^  Thus  addressed  by  him,  Narada  of  celestial  sight  and 
endued  with  austere  penances,  said  in  the  midst  of  the  as- 
sembly these  words  highly  agreeable  to  the  minds  of  all.^* 

"Narada  said, — 'Repairing  at  my  will  to  the  mansion  of 
Cakra,  I  have  seen  Cakra  the  lord  of  Cachi ;  and  there,  O 
royal  sage,  I  have  beheld  king  Pandu.^"  There  a  talk  arose, 
O  monarch,  regarding  this  Dhritarashtra  and  those  highly 
austere  penances  which  he  is  performing.'*^  There  I  heard 
from  the  lips  of  Cakra  himself  that  there  are  three  years  yet 
of  the  period  of  life  allotted  to  this  king.^-^  After  that,  king 
Dhritarashtra,  accompanied  by  his  wife  Gandhari,  will  go  to 
the  regions  of  Kuvera  and  be  hit,'hly  honoured  by  that  king 
of  kings.  He  will  go  there  on  a  car  moving  at  his  will,  his 
person  adorned  with  celestial  ornaments.^^  He  is  the  son  of 
a  Rishi ;  he  is  highly  blessed;  he  has  burnt  all  his  sins  by 
his  penances.  Endued  with  a  righteous  soul,  he  will  rove 
at  will  through  the  regions  of  the  deities,  the  Gandharvas, 
and  the  Rakshasis,  That  about  which  thou  hast  enquired  is 
a  mystery  of  the  gods.  Through  my  affection  for  you,  I  have 
declared    this   high   truth. ^*"^^     Ye    all    are    possesocd    of    the 


48  MAOABHARATA.  [Agramavasei 

wealth  of  Crutia  and  have   consumed   all   your  sins   by    your 
penances  !'  "'* 

Vaicjampayana  continued, — "Heaving  these  sweet  words  of 
the  celestial  Rishi,  all  the  persons  there  assembled,  as  also 
king  Dhritarashtra,  became  greatly  cheered  and  highly  pleas- 
ed.^'' Having  cheered  Dhritarashtra  of  great  wisdom  with 
such  talk,  they  left  the  spot,  wending  away  by  the  path  that 
belongs  to  those  who  are  crowned  with  success."^® 


Section  XXI. 

Vai^ampayana  said, — "Upon  the  retirement  of  the  chief  of 
the  Kurus  into  the  forest,  the  Pandavas,  O  king,  afflicted 
besides  by  grief  on  account  of  their  mother,  became  very 
cheerless.*  The  citizens  also  of  Hastinapura  were  possessed  by 
deep  sorrow.  The  Brahmanas  always  talked  of  the  old  king.^ 
*How,  indeed,  will  the  king,  who  has  become  old,  live  in  the 
solitary  woods  ?  How  will  the  highly  blessed  Gandhari,  and 
Pritha,  the  daughter  of  Kuntibhoja,  live  there  ?^  The  royal 
sage  has  always  lived  in  the  enjoyment  of  every  comfort. 
He  will  certainly  be  very  miserable.  Arrived  in  the  deep 
woods,  what  is  now  the  condition  of  that  personage  of  royal 
descent,  who  is,  again,  bereft  of  vision  ?*  Difficult  is  the  feat 
that  Kunti  has  achieved  by  separating  herself  from  her  sons. 
Alas,  casting  ofif  kingly  prosperity,  she  chose  a  life  in  tho 
woods  !^  What,  again,  is  the  condition  of  Vidura  who  is 
always  devoted  to  the  service  of  his  elder  brother  ?  How  also 
is  the  intelligent  son  of  Gavalgani  who  is  so  faithful  to  the 
food  given  him  by  his  master?'®  Verily,  the  citizens,  includ- 
ing those  of  even  nonage,  meeting  together,  asked  one  another 
these  questions.^  The  Pandavas  also,  exceedingly  afflicted 
with  grief,  sorrowed  for  their  old  mother,  and  could  not  live 
in  their  city  long.®  Thinking  also  of  their  old  sire,  the  king, 
who  had  lost  all  his  children,  and  the  highly  blessed  Gandhari, 
and  Vidura  of  great  intelligence,  they  failed  to  enjoy  peace  of 
mind.®  They  had  no  pleasure  in  sovereignty,  nor  iu  women, 
nor  in  the  study  of  the  Vedas.*°  Despair  penetrated  their 
souls  as  they  thought  of  the  old  king     and  as   they   repeatedly 


Parva.]  acramavasika  PARYAi  49 

reflected  on  that  terrible  slaughter  of  kinsmen."  Indeed, 
thinking  of  the  slaughter  of  the  youthful  Abhimanyu  on  the 
field  of  battle,  of  the  mighty -armed  Kama  who  never  retreat- 
ed from  the  fray,  of  the  sons  of  Draupadi,  and  of  other  friends 
of  theirs,  those  heroes  became  exceedingly  cheerless.^""^^  They 
failed  to  obtain  peace  of  mind  upon  repeatedly  reflecting 
that  the  Earth  had  become  divested  of  both  her  heroes  and 
her  wealth.^*  Draupadi  had  lost  all  her  children,  and  the 
beautiful  Subhadra  also  had  become  childless.  They  too  were 
of  cheerless  hearts  and  grieved  exceedingly.^^  Beholding,  how- 
ever, the  son  of  Virata's  daughter,  viz.,  thy  sire  Parikshit, 
thy  grandsires  somehow  held  their  life- breaths."** 


Section  XXII. 

Vai^ampayana  said, — "Those  foremost  of  men,  the  heroic 
Pandavas, — those  delighters  of  their  mother — became  exceed- 
ingly afflicted  with  grief.*  They  Avho  had  formerly  been  always 
engaged  in  kingly  offices,  did  not  at  that  time  attend  to  those 
acts  at  all  in  their  capital.^  Afflicted  with  deep  grief,  they 
failed  to  derive  pleasure  from  anything.  If  any  body  accosted 
them,  they  never  honoured  him  with  an  answer.^  Although 
those  irresistible  heroes  were  in  gravity  like  the  ocean,  yet 
they  were  now  deprived  of  their  knowledge  and  their  very 
senses  by  the  grief  they  felt.*  Thinking  of  their  mother,  the 
sons  of  Pandu  were  filled  with  anxiety  as  to  how  their  ema- 
ciated mother  was  serving  the  old  couple.^  'How,  indeed,  is 
that  king,  whose  sons  have  all  been  slain  and  who  is  without 
refuge,  living  alone,  with  only  his  wife,  in  the  woods  that  are 
the  haunt  of  beasts  of  prey  ?*  Alas,  how  does  that  highly 
blessed  queen,  Gandhari,  whose  dear  ones  have  all  been  slain, 
follow  her  blind  lord  in  the  solitary  woods  V  Even  such  was 
the  anxiety  manifested  by  the  Pandavas  when  they  talked 
with  one  another.  They  then  .set  their  hearts  upon  seeing  the 
king  in  his  forest  retreat.*  Then  Sahadeva,  bowing  down  to 
the  king,  said, — 'I  have  understood  thy  heart  to  be  set  upon 
seeing  our  sire  !'  From  my  respect  for  thee,  however,  I  could 
not  speedily  open  my  mouth  on  the  subject    of  our  journey    to 

[    7     j 


50  ■  iXfAHABHARATA!-  [Ap'amav(isa 

the  woods.  The  time  for  that  sojourn  is  now  come.'"  By  good 
luck  I  shall  see  Kunti  living  in  the  observance  of  penances, 
with  matted  locks  on  her  head,  practising  severe  austerities, 
and  emaciated  with  sleeping  on  blades  of  Ku9a  and  Kaga  !** 
She  was  brought  up  in  palaces  and  mansions,  and  nursed  in 
«^very  comfort  and  luxury.  Alas,  when  shall  I  see  my  mother 
who  i=?  now  toil-worn  and  plunged  into  exceeding  misery  ?^^ 
Without  doubt,  O  chief  of  Bharata's  race,  the  ends  of  mortals 
are  exceedingly  uncertain,  since  Kunti,  who  is  a  princess  by 
birth,  is  now  living  in  misery  in  the  woods  !'^^  Hearing  these 
words  of  Sahadeva,  queen  Draupadi,  that  foremost  of  all 
women,  duly  honouring  the  king  said,  with  proper  saluta- 
^iQ^gii — 'Alas,  when  shall  I  see  queen  Pritha,  if,  indeed,  she 
be  yet  alive  1  I  shall  consider  my  life  as  not  passed  in  vain  if 
I  succeed  in  beholding  her  once  more,  0  king  !^^  Let  this  sort 
•of  understanding  be  ever  stable  in  thee  !  Let  thy  mind  always 
take  a  pleasure  in  such  righteousness  as  is  involved,  0  king 
of  kings,  in  thy  desire  of  bestowing  such  a  high  boon  on  us  1^® 
Know,  O  king,  that  all  these  ladi«s  of  thy  house  are  staying 
with  their  feet  raised  for  the  journey,  from  desire  of  beholding 
Kunti,  and  Gandhari,  and  my  father-in-law.'"  Thus  address- 
ed by  queen  Draupadi,  the  king,  0  chief  of  Bharata's  race, 
summoned  all  the  leaders  of  his  forces  to  his  presence  and  told 
them,^® — 'Cause  my  army,  teeming  with  cars  and  elephants, 
to  march  out.  I  shall  behold  king  Dhritarashtra  who  is  now 
living  in  the  woods  !'^*  Unto  those  that  supervised  the  con- 
cerns of  the  ladies,  the  king  gave  the  order, — 'Let  diverse  kinds 
of  conveyances  be  properly  equipt,  and  all  my  closed  litters 
that  count  by  thousands  !-°  Let  carriages  and  granaries,  and 
wardrobes,  and  treasuries,  be  equipt  and  ordered  out,  and  let 
mechanics  have  the  command  to  march  out.  Let  men  in 
charge  of  treasuries  go  out  on  the  way  leading  to  the  ascetic 
retreats  on  Kurukshetra.^*  Whoever  amongst  the  citizens 
wishes  to  see  the  king  is  allowed  to  do  so  without  any  restric- 
tion. Let  him  proceed,  properly  protected."^  Let  cooks  and 
{superintendents  of  kitchens,  and  the  whole  culinary  establish- 
ment, and  diverse  kinds  of  edibles  and  viands,  be  ordered  to 
he  borne  out  on  carta  and  conveyances.^^     Let  it  be  proclaimed 


Farva.]  acramavasika  parvaI  .'51 

that  we  march  out  tomorrow.  Indeed,  let  no  delay  occur  (in 
carrying  out  the  arrangements).  Let  pavilions  and  resting 
houses  of  diverse  kinds  be  erected  on  the  way  !'^*  Even  these 
were  the  commands  which  the  eldest  son  of  Pandu  gave,  with 
his  brothers.  When  morning  came,  O  monarch,  the  king  set 
out,  with  a  large  train  of  women  and  old  men.'^^  Going  ou* 
of  his  city,  king  Yudhishthira  waited  five  days  for  such  citi- 
zens as  might  accompany  him,  and  then  proceeded  towards 
the  forest."^* 

Section  XXIII. 

Vaigampayana  said, — "That  foremost  one  of  Bharata's  race, 
then  ordered  his  troops,  which  were  protected  by  heroes  that 
were  headed  by  Arjuna  and  that  resembled  the  very  guardians 
of  the  universe,  to  march  out.^  Instantly,  a  loud  clamour  arose 
consisting  of  the  words — Equip,  Equip  ! — of  horse-men,  O 
Bharata,  engaged  in  equiping  and  arraying  their  steeds.* 
Some  proceeded  on  carriages  and  vehicles,  some  on  horses  of 
great  speed,  and  some  on  cars  made  of  gold  and  endued  with 
the  splendour  of  blazing  fires.*  Some  proceeded  on  mighty 
elephants,  and  some  on  camels,  O  king.  Some  proceeded  on 
foot,  that  belonged  to  that  class  of  combatants  which  is  armed 
with  tiger-like  claws.**  The  citizens  and  inhabitants  of  the 
provinces,  desirous  of  seeing  Dhritarashtra,  followed  the  king 
on  diverse  kinds  of  conveyances.^  The  preceptor  Kripa  also, 
of  Gotama's  race,  that  great  leader  of  forces,  taking  all  the 
forces  with  him,  proceeded,  at  the  command  of  the  king,  to- 
wards the  old  monarch's  retreat.®  The  Kuru  king  Yudhish- 
thira, that  perpetuater  of  Kuru's  race,  surrounded  by  a  large 
number  of  Brahraanas,  his  praises  sung  by  a  large  band  of 
Sutas  and  Magadhas  and  bards,  and  with  a  white  umbrella 
held  over  his  head,  and  encompassed  around  by  a  large  number 
of  cars,  set  out  on  his  journey .^"^  Vrikodara,  the  son  of  the 
Wind-god,  proceeded  on  an  elephant  as  gigantic  as  a  hill,  equipt 

*  'Nakharaprasa-yodhinah,'  Nilakantha  explains,  are  those  combat- 
ants who  are  armed  with  tiger-like  claws  made  of  iron  and  tied  to  their 
waists. — T, 


52  MAHABHARATA.  [Aframavdsa 

with  strung  bow  and  machines  and  weapons  of  attack  ai)d 
defence.®  The  twin  sons  of  Madri  proceeded  on  two  fleet 
steeds,  well  cased  in  mail,  well  protected,  and  equipt  with 
banners.^^  Arjuna  of  mighty  energy,  with  senses  under  con- 
trol, proceeded  on  an  excellent  car  endued  with  solar  effulgence 
and  unto  which  were  equipt  excellent  steeds  of  white  hue.'^* 
The  ladies  of  the  royal  household,  headed  by  Draupadi,  pro- 
ceeded in  closed  litters  protected  by  the  superintendents  of 
women.  They  scattered  copious  showers  of  wealth  as  they 
proceede.^.^'  Teeming  with  cars  and  elephants  and  steeds,  and 
echoing  with  the  blare  of  trumpets  and  the  music  of  Vinris, 
the  Pandava  host,  0  monarch,  blazed  with  great  beauty.** 
Those  chiefs  of  Kuru's  race  proceeded  slowly,  resting  by  de- 
lightful banks  of  rivers  and  lakes,  O  monarch."  Yuyutsu  of 
mighty  energy,  and  Dhaumya,  the  priest,  at  the  command  of 
Yudhishthira,  were  engaged  in  protecting  the  city."  By  slow 
inarches,  king  Yudhishthira  reached  Kurukghetra,  and  then, 
crossing  the  Yamuna,  that  highly  sacred  river,"  he  beheld 
from  a  distance  the  retreat,  O  thou  of  Kuru's  race,  of  the 
royal  sage  of  great  wisdom  and  of  Dhritarashtra.*^  Then  all 
the  men  became  filled  with  joy  and  quickly  entered  the  forest, 
filling  it  with  loud  sounds  of  glee,  0  chief  of  Bharata's  race  i"" 


Section  XXIV. 

Vai^ampayana  said, — "The  Pandavas  alighted,  at  a  dis- 
tance, from  their  cars  and  proceeded  on  foot  to  the  retreat  of 
the  king,  bending  themselves  in  humility.*  All  the  combat- 
ants also,  and  all  the  denizens  of  the  kingdom,  and  the  spouses 
of  the  Kuru  chiefs,  followed  them  on  foot.''  The  Pandavas 
then  reached  the  sacred  retreat  of  Dhritarashtra  which  abound- 
ed with  herds  of  deer  and  which  was  adorned  with  plantain 
plants.'  Many  ascetics  of  rigid  vows,  filled  with  curiosity, 
came  there  for  beholding  the  Pandavas  who  had  arrived  at 
the  retreat.*  The  king,  with  tears  in  his  eyes,  asked  them, 
saying, — 'Where  has  my  eldest  sire,  the  perpetuater  of  Kuru's 
race,  gone  ?'^  They  answered,  O  monarch,  telling  hira  that 
he  had  gone  to  the  Yamuna  for  his  ablutions,  as   also  for  fetch- 


Farva.]  acramavasika  parva.  53 

ing  flowers  and  waters.®  Proceeding  quickly  on  foot  along  the 
path  pointed  out  by  them,  the  Pandavas  beheld  all  of  them 
from  a  distance/  Desirous  of  meeting  with  their  sire  they 
walked  with  a  rapid  pace.  Then  Sahadeva  ran  with  speed 
towards  the  spot  where  Pritha  was.^  Touching  the  feet  of  his 
mother,  he  began  to  weep  aloud.  "With  tears  gushing  down 
her  cheeks,  she  saw  her  darling  child.^  Raising  her  son  up 
and  embracing  him  with  her  arms,  she  informed  Gandhari  of 
Sahadeva's  arrival.^"  Then  seeing  the  king  and  Bhimasena 
and  Arjuna,  and  Nakula,  Pritha  endeavoured  to  advance 
quickly  towards  them.^*  She  was  walking  in  advance  of 
the  childless  old  couple,  and  was  dragging  them  forward. 
The  Pandavas,  beholding  her,  fell  down  on  the  earth."  The 
puissant  and  high-souled  monarch,  endued  with  great  in- 
telligence, recognising  them  by  their  voices  and  also  by  touch, 
comforted  them  one  after  another.^^  Shedding  tears,  those 
high-souled  princes,  with  due  formalities,  approached  the  old 
king  and  Gandhari,  as  also  their  own  mother.**  Indeed,  re- 
gaining their  senses,  and  once  more  comforted  by  their  mother, 
the  Pandavas  took  away  from  the  king  and  their  aunt  and 
mother  the  jars  full  of  water  which  they  had  been  carrying,  for 
bearing  them  themselves.*®  The  ladies  of  those  lions  among 
men,  and  all  the  women  of  the  royal  household,  as  also  all  the 
inhabitants  of  the  city  and  the  provinces,  then  beheld  the  old 
king."  King  Yudhishthira  presented  all  those  individuals  one 
after  another  to  the  old  king,  repeating  their  names  and  races, 
and  then  himself  worshipped  his  eldest  sire  with  reverence.*' 
Surrounded  by  them  all,  the  old  monarch,  with  eyes  bathed 
in  tears  of  joy,  regarded  himself  as  once  more  staying  in  the 
midst  of  the  city  called  after  the  elephant "  Saluted  with 
reverence  by  all  his  daughters-in-law  headed  by  Krishna,  king 
Dhritarashtra,  endued  with  great  intelligence,  with  Gandhari 
and  Kunti,  became  filled  with  joy.*"  He  then  reached  his 
forest- retreat  that  was  applauded  by  Siddhas  and  Charanas, 
and  that  then  teemed  with  vast  crowds  of  men  all  desirous  of 
beholding  him,  like  the  firmament  teeming  with  innumerable 
stars."2o 


[A^ramavasOi 


Section  XXV. 


Vaigampayana  said, — "The  king,  0  chief  of  Bharata's  race,, 
with  those  foremost  of  men,  viz.,  his  brothers,  who  were  all 
possessed  of  eyes  that  resembled  lotus-petals,  took  his  seat  in 
the  retreat  of  his  eldest  sire.*  There  sat  around  him  many 
bighly-blessed  ascetics,  hailing  from  diverse  regions,  from  desire 
of  beholding  the  sons  of  that  lord  of  Kuru's  race,  viz.,  the 
Panda vas  of  wide  chests.^  They  said, — 'We  wish  to  know 
who  amongst  these  is  Yudhishthira,  who  are  Bhima  and 
Arjuna,  who  the  twins,  and  who  is  Draupadi  of  great  fame.'^ 
Then  the  Suta,  Sanjaya,  in  answer  to  their  queries,  pointed 
out  to  them  the  Pandavas,  naming  each,  and  Draupadi  too  as- 
also  the  other  ladies  of  the  Kuru  household.* 

"Sanjaya  said, — 'This  one  that  is  as   fair   of  complexion    as. 
•pure  gold,  that  is  endued  with  a  body    which  looks  like  that  of 
a  full-grown  lion,  that  is  possessed  of  a  large  aquiline  nose,  and 
wide  and  expansive  eyes  that  are,  again,  of  a   coppery    hue,  is 
the  Kuru  king.^     This  one,  whose  tread  resembles   that   of  an 
infuriate  elephant,    whose  complexion  is  as  fair  as  that  of  heat- 
ed gold,  whose  frame    is   of  large   and    expansive   proportions, 
and  whose  arms  are  long  and  stout,   is  Vrikodara.     Behold  him 
well  !^     The  mighty  bowman  who   sits  besides  him,  of  darkish, 
complexion  and  youthful   frame,  who  resembles   the   leader   of 
an  elephantine  herd,  whose  shoulders  are  as  high  as  those   of  a 
lion,  who  walks  like  a  sporting  elephant,  and  whose  eyes  are  as 
expansive  as  the  petals  of  a  lotus,  is  the    hero   called   Arjuna.'' 
Those  two  foremost  of  men,  that  are  sitting   beside  Kunti,  are 
the  twins,  resembling  Vishnu  and    Maheudra.     In    this    whole 
world   of  men,    they    have    not   their   equals   in    beauty   and 
strength   and   excellence    of  conduct.*^     This   lady,    of  eyes   as. 
expansive   as   lotus   petals,  who   seems   to   have   touched   the 
middle    age  of  life,  whose   complexion    resembles   that    of  the 
blue  lotus,  and  who  looks  like  a  goddess  of  Heaven,  is  Krishna, 
the  embodied  form   of  the   goddess   of  prosperity.*^     She   who 
sits  besides  her,  possessed  of  the  complexion  of  pure  gold,    who 


♦  'Suradevata'  is  like  'karirringhati'  or  'govalivardda.'— T, 


Parva.]  acbamavasika  parva^  55 

looks  like  the  embodied  rays  of  the  moon,  in  the  midst  of  the 
other  ladies,  is,  ye  foremost  of  regenerate  ones,  the  sister  of 
that  unrivalled  hero  who  wields  the  discus.^"  This  other,  as 
fair  as  pure  gold,  is  the  daughter  of  the  snake-chief  and  wife 
of  Arjuna*  This  other  whose  complexion  is  like  that  of  pure 
gold  or  like  that  of  Madhuka  flowers,  is  the  princes  Chitran- 
gada.^^  This  one,  that  is  possessed  of  the  complexion  of  an 
assemblage  of  blue  lotuses,  is  the  sister  of  that  monarch,  that 
lord  of  hosts,  who  used  to  always  challenge  Krishna.  She  is 
the  foremost  wife  of  Vrikodara.*^  This  is  the  daughter  of  the 
king  of  Magadha  who  was  known  by  the  name  of  Jarasandha. 
Possessed  of  the  complexion  of  an  assemblage  of  Champa kas. 
She  is  the  wife  of  the  youngest  son  of  Madravati.^^  Possessed 
of  a  complexion  darkish  as  that  of  the  blue  lotus,  she  who  sits 
there  on  the  earth,  and  whose  eyes  are  as  expansive  as  lotus- 
petals,  is  the  wife  of  the  eldest  son  of  Madravati."  This  lady 
whose  complexion  is  as  fair  as  that  of  heated  gold  and  who  sits 
with  her  child  on  her  lap,  is  the  daughter  of  king  Virata. 
She  is  the  wife  of  that  Abhimanyu  who,  while  divested  of  his 
car,  was  slain  by  Drona  and  others  fighting  from  their  cars.f^^ 
These  ladies,  the  hair  on  whose  heads  shows  not  the  parted 
line,  and  who  are  clad  in  white,  are  the  widows  of  the  slain 
sons  of  Dhritarashtra.  They  are  the  daughters-in-law  of  this 
old  king,  the  wives  of  his  hundred  sons,  now  deprived  of  both 
their  husbands  and  children  who  have  been  slain  by  heroic 
foes.^®  I  have  now  pointed  them  out  in  the  order  of  pre- 
cedence. In  consequence  of  their  devotion  to  Brahmanas, 
their  understandings  and  hearts  are  divested  of  every  kind 
of  crookedness.  Possessed  of  pure  souls,  they  have  all  been 
pointed  out  by  men, — these  princesses  of  the  Kaurava  house- 
hold,— in  answer  to  your  queries  !'  "" 

Vai^ampayana  continued, — "Thus  that  king  of  Kuru's  race, 
of  very  advanced  years,  having  met  with  those  sons  of  him 
that  was  a   deity    among    men,  enquired   about   their   welfare 

*  Ulupi  is  implied. — T. 

t  Implying  the  unfair  character  of  the   fight,  for   one   on    the   earth 
should  ne.ver  be  assailed  by  one  on  his  car.— T.  > 


56  MAHABHARATA.  [Ac:rartmv(tsa 

after  all  the  ascetics  had  gone  away.'^  The  warriors  who  had 
accompanied  the  Pandivas,  leaving  the  retreat,  sat  themselves 
down  at  a  little  distance,  alighting  from  their  cars  and  the 
animals  they  rode.  Indeed,  after  all  the  crowd,  viz.,  the  ladies, 
the  old  men,  and  the  children,  had  been  seated,  the  old  king 
duly  addressed  them,  making  the  usual  enquires  of  polite- 
ness.  ** 


Section  XXVI. 

"Dhritarashtra  said, — '0  Yudhishthira,  art    thou    in    peace 
and  happines.s,  with  all  thy   brothers    and    the    inhabitants   of 
the  city  and  the  provinces  ?^    Are  they  that  live  in  dependance 
on  thee    also    happy  ?     Are  thy    ministers,  and  servitors,   and 
all  thy  seniors    and    preceptors    also,  happy  P     Are    those  also 
that  live  in  thy  dominions  free    from    fear?     Dost    thou    follow 
the  old  and    traditional    conduct    of  i-ulers   of  men  ?^     Is   thy 
treasury  filled  without  disregarding  the   restr^iints   imposed  by 
justice  and  equity  ?     Dost  thou    behave   as   thou    shouldst   to- 
wards foes,  neutrals,  and  allies  ?*     Dost    thou   duly    look    after 
the  Brahmanas,  always  making  them  the   first  gifts   (ordained 
in  sacrifices  and    religious   rites)  ?     What    need    I    say    of  the 
citizens,  and  thy  servants,  and    kinsmen,  are  tliy    foes,  O  chief 
of  Bharata's  race,    gratified  with    thy   behaviour  ?     Dost   thou, 
O    king   of  kings,    adore    with    devotion    the    Pitris   and    the 
deities  1^'^     Dost  thou  worship  guests    with  food   and   drink,  O 
Bharata?     Do  the   Brahmanas   in    thy    dominions,  devoted    to 
the  duties  of  their    order,  walk   along   the   pilh    of  righteous- 
ness ?^     Do  the  Kshatriyas  and  Vaif,'yas  and  Cudras  also  within 
thy  kingdom,  and    all    thy    relatives,  observe   their   respective 
duties?     I  hope  the  women,  the  children,  and    the  old,  among 
thy  subjects,  do  not  grieve    (under  distress)    and   do    not    beg 
(the  necessaries  of  life).®     Are  the  ladies  of  thy  household  duly 
honoured  in  thy  house,  O  best  of  men  ?     I    hope,  O    monarch, 
that  this  race  of  royal    sages,  having   obtained    thee    for   their 
king,  have  not  fallen  away  from  fame  and  glory  !'  "® 

Vaifjampayana  continued, — "Unto  the  old  king  who  said  so, 
Yudhishthira,  conversa.nt  with  morality   and  justice,  and  well- 


Parva.]  ACRA-MAVASIKA  PARTA^  57 

• 

skilled  in  acts  and  speech,  spoke  as  follows,  putting  some  ques- 
tions about  his  welfare."^ ° 

"Yudhisthira  said, — 'Doth  thy  peace,  0  king,  thy  self- 
restraint,  thy  tranquillity  of  heart,  grow  ?  Is  this  my  mother 
able  to  serve  thee  without  fatigue  and  trouble  ?^^  "Will,  O 
king,  her  residence  in  the  woods  be  productive  of  fruit  ?  I 
hope  this  queen,  who  is  my  eldest  mother,  who  is  emaciated 
with  (exposure  to)  cold  and  wind  and  the  toil  of  walking,** 
and  who  is  now  devoted  to  the  practice  of  severe  austerities, 
no  longer  gives  way  to  grief  for  her  children  of  mighty  energy, 
all  of  whom,  devoted  to  the  duties  of  the  Kshatriya  order,  have 
been  slain  on  the  field  of  battle  ?*^  Does  she  accuse  us,  sinful 
wretches,  that  are  responsible  for  their  slaughter  ?  Where  is 
Vidura,  0  king  ?  We  do  not  see  him  here.  I  hope  this  San- 
jaya,  observant  of  penances,  is  in  peace  and  happiness.'  "** 

"Vai9ampayana  continued, — "Thus  addressed,  Dbritarashtra 
answered  king  Yudhishthira,  saying, — '0  son,  Vidura    is  well. 
He  is  performing  austere    penances,*"  subsisting  on    air   alone, 
for  he  abstains  from  all  other  food.     He  is   emaciated    and   his 
arteries  and  nerves  have  become  visible.     Sometimes  he  is  seen 
in  this  empty  forest    by    Brahmanas.'*^     While    Dbritarashtra 
was   saying   this,  Vidura    was   seen    at   a    distance.     He    had 
matted  locks  on  his  head,  and  gravels  in  his    mouth,  and    was 
exceedingly  emaciated.     He  was   perfectly    naked.     His   body 
was  besmeired  all  over  with  filth,   and  with  the  dust  of  various 
wild  tiowers.*^     When  Kshattri    was  beheld    from   a   distance, 
the  fact  was  reported  to  Yudhishthiro.     Vidura  suddenly  stopp- 
ed, 0  king,  casting  his  eyes  towards  the  retreat    (and  seeing  it 
peopled  by  so  many    individuals)."     King   Yudhishthira   pur- 
sued him  alone,  as  he  ran  and  entered    the   deep    forest,  some- 
times seen  and  sometimes  not  seen    by  the   pursuer.*^     He  said 
aloud, — '0    Vidura,  0  Vidura,  I    am    king   Yudhishthira,  thy 
favorite  1' — Exclaiming  thus,    Y^udhishthira,  with   great   exer- 
tion,   followed   Vidura.'^"     That    foremost    of  intelligent    men, 
viz.,  Vidura,  having  reached  a  solitary  spot  in  the  forest,  stood 
still,  leaning  against  a  tree.-*     He  was  exceedingly  emaciated. 
He  retained  only  the  shape  of  a  human  being,  (all  his    charac- 
teristic features  having  totally    disappeared).     Yudhishthira  Qf 

[     8     ] 


Tj%  MIHABTTIRATA.  [Ap'CimavaStl 

great  intelligende  recof^nised  him,  however,  (in  spite  of  suck 
change).*^  Standing  before  him,  Yudhishthira  addressed  him, 
saying, — 'I  am  Yudhishthira  !'  Indeed,  worshipping  Vidura 
properly,  Yudhishthira  said  these  words  in  the  hearing  of 
Vidura. '^^  MeanAvhile  Vidura  eyed  the  king  with  a  steadfast 
gaze.  Casting  his  gaze  thus  on  the  king,  he  stood  motionless 
in  Yoo^a.^*  Possessed  of  great  intelligence,  he  then  (by  his 
Yoga-power)  entered  the  body  of  Yudhishthira,  limb  by  limb. 
He  united  his  life-breaths  with  the  king's  life-breaths,  and 
his  senses  with  the  king's  senses."^  Verily,  Avith  the  aid  of 
Yoga-power,  Vidura,  blazing  with  energy,  thus  entered  the 
body  of  king  Yudhishthira  the  just.'^  Meanwhile,  the  body 
of  Vidura  continued  to  lean  against  the  tree,  with  eyes  fixed  in 
a  steadfast  gaze.  The  king  soon  saw  that  life  had  fled  out  of 
it.^^  At  the  same  time,  he  felt  that  he  himself  had  become 
stronger  than  before  and  that  he  had  acquired  many  additional 
virtues  and  accomplishments.  Possessed  of  great  learning  and 
energy,  0  monarch,  Pandu's  son,  king  Yudhishthira  the  just, 
then  recollected^®  his  own  state  before  his  birth  among  men.* 
Endued  with  mighty  energy,  he  had  beard  of  Yoga  practice 
from  Vyasa."*  King  Yudhishthira  the  just,  possessed  of  great 
learning,  became  desirous  of  doing  the  last  rites  to  the  body  of 
Vidura,  and  wished  to  cremate  it  duly.  An  invisible  voice  was 
then  heard,  saying,^" — 'O  king,  this  body  that  belonged  to 
him  called  Vidura  should  not  be  cremated  !  In  him  is  thy 
body  also.  He  is  the  eternal  deity  of  Righteousness  !^^  Those 
regions  of  felicity  which  are  known  by  the  name  of  Santaniha 
will  be  his,  0  Bharata  !  He  was  an  observer  of  the  duties  of 
Yatis.  Thou  shouldst  not,  0  scorcher  of  foes,  grieve  for  him 
at  all  !'^^  Thus  addressed,  king  Yudhishthira  the  just  return- 
ed from  that  spot,  and  represented  everything  unto  the  royal 
son  of  Vichitraviryya.^^  At  this,  that  king  of  great  splen- 
dour, all  those  men,  and  Bhimasena  and   others,  became  filled 


♦  Yvidhislithira  was  Dharma's  self  Vidura  also  was  Dharma  born 
as  a  Cudra  through  the  cur.ie  ©f  the  Rishi  Aniiniindavya.  Both,  tliere- 
fore,  were  of  the  same  essence.  Whon  Vidvna  left  his  humavi  body,  he 
entered  the  body  of  Yudhishthira  aud  thus  the  latter  felt  himself 
etreagtheued  greatly  by  the  accession. — T. 


Pwrvai.]  ACRAMAVASIKA  PARVA.  5^ 

with  wander.^*  Hearing  what  had  happened,  king  Dhrita- 
fashtra  became  pleased  and  then,  addressing  the  son  of 
Dharma,  said, — 'Do  thou  accept  from  me  these  gifts  of  water 
and  roots  and  fruits  !  It  has  been  said,  O  king,  that  one's 
guest  should  take  that  which  one  takes  oneself  !'^^  Thus  ad- 
dressed, Dharma's  son  answered  the  king,  saying, — 'So  be  it  !' 
The  mighty-armed  king  ate  the  fruits  and  roots  which  the 
monarch  gave  him.^^  Then  they  all  spread  their  beds  under 
a  tree  and  passed  that  night  thus,  having  eaten  fruits  and 
loots  and  drunk  the  water  that  the  old  king  had  given  them."'^ 


Section  XXVII. 

Vai^ampayana  said, — "They  passed  that  night  which  was 
eharacterised  by  auspicious  constellations  even  thus,  O  king, 
in  that  retreat  of  righteous  ascetics.^  The  conversation  that 
occurred  was  characterised  by  many  reflections  on  morality 
and  wealth.  Consisting  of  delightful  and  sweet  words,  its 
was  graced  with  diverse  citations  from  the  Crutis.^  The  Pan- 
davas,  0  king,  leaving  costly  beds,  laid  themselves  down,  near 
their  mother,  on  the  bare  ground.*  Indeed,  those  heroes  passed 
that  night,  having  eaten  the  food  which  was  the  food  of  the 
high-souled  king  Dhritarashtra.'*  After  the  night  had  passed 
away,  king  Yudhishthira,  having  gone  through  his  morning 
acts,  proceeded  to  survey  that  retreat  in  the  company  of  hia 
brothers.^  With  the  ladies  of  his  household,  the  servants, 
and  his  priest,  the  king  roved  about  the  retreat  in  all  direc- 
tions, as  he  pleased,  at  the  command  of  Dhritarashtra,^  He 
beheld  many  sacrificial  altars  with  sacred  fires  blazing  on  them 
and  with  many  ascetics  seated  on  them,  that  had  performed 
their  oblations  and  poured  libations  in  honour  of  the  deities.' 
Those  altars  were  overspread  with  fruits  and  roots  of  the  forest, 
and  with  heaps  of  flowers.  The  smoke  of  clarified  butter 
curled  upwards  from  them.  They  were  graced,  besides,  with 
many  ascetics  possessed  of  bodies  that  looked  like  the  em- 
bodied Vedas  and  with  many  that  belonged  to  the  lay  brother- 
hood.^ Herds  of  deer  were  grazing  or  resting  here  and  tfiere, 
freed   from   every   fear.     Innumerable  birds  also  were  ther®, 


60  MAHABHARATA.  [Acramav^sd 

engaged  in  uttering  their  melodious  notes,  0  king  '*   The  whole 
forest  seemed  to  resound  with  the    notes   of  peacocks   and  Da- 
tyuhas  and  Kokilas  and  the  sweet   songs  of  other    warblers.*^* 
Some  spots  echoed  with  the  chaunt  of  Vedic  hymns  recited  by 
learned    Brahmanas.     Some    w-ere    adorned    with   large    heaps 
of   fruits    and    roots    gathered    from    the    wilderness,' ^       King 
Yudhishtliira  then  gave   those   ascetics  jars    made   of  gold    or 
copper  which  he  had  brought  for    them,^^  and  many  deer-skins 
and    blankets   and    sacrificial    ladles    made   of  wood,  and  Ka- 
mandalus  and   wooden    platters,  and    pots  and    pans,  0  Bha- 
rata.i*^*     Diverse  kinds  of  vessels,  made    of  iron,  and   smaller 
vessels  and  cups  of  various  sizes,  were  also  given    away  by  the 
king,  the  ascetics  taking  them  away,  each  as  many  as  he  liked.^* 
King    Yudhishthira    of    righteous   soul,    having     thus    roved 
through  the  woods  and  beheld  the  diverse   retreats   of  ascetics 
and  made  many  gifts,  returned    to  the  place   where   his   uncle 
was.^^     He  saw  king  Dbritarashtra,  that  lord   of  Earth,  seated 
at  his  ease,  with  Gandhari   beside  him,  after   having   finished 
his  morning  rites.*®     The,  righteous-souled    monarch  saw   also 
his  mother,  Kunti,  seated  not  much   remote  from   that   place, 
like  a  disciple  with    bent  head,  endued    with    humility.*^     He 
saluted  the  old  king,  proclaiming  his    name.     'Sit  down'    were 
the  words  the  old  king   said.     Receiving   Dhritarashtra's   per- 
mission, Yudhishthira  sat   himself  down   on    a    mat    of  KuQa 
grass.^*     Then  the  other   sons   of  Pandu    with    Bhima   among 
them,  0  thou  of  Bharata's  race,  saluted  the   king  and  touched 
his  feet  and  sat   themselves   down,  receiving   his   permission.^* 
The  old  Kuru  king,  surrounded    by   them,  looked    exceedingly 
beautiful.     Indeed,    he    blazed    with   a    Vedic   splendour   like 

*  'Nilakantha'  here  implies  the  peacock  and  not  the  blue  jay,  for  the 

word  'ktika'  is  applied  to  the  notes  of  the  peacock  alone.     'Datyulias'  are 

gallinules  or   a   species   of  Chfitakas   wliose   cry    resembles  ^Patik  jal — 

phatikjal — phatikjal,'  repeated  very  distinctly,    the  second  syllable  being 

lengthened  greatly. — T. 

t  'Aiulumvaran'  is  an  adjective  of  'kala^an.'  It  means  'made  of 
copper.'  'Praveni'  is  a  'kutha'  or  blanket.  'Sruk'  is  a  ladle  havin<i  the 
cup  like  cavity  at  one  extremity  only.  'Sruv'  is  a  ladle  having  cup-like 
cavitrc^  at  bvlii  txtrcmitic^i.— T. 


Parva.]  acramavasika  parva.  61 

Vrihaspati  in  the  midst  of  the  celestials.-"  After  they  had 
sat  themselves  down,  many  great  Rishis,  viz.,  Catayupa  and 
others,  who  were  denizens  of  Kurukshetra,  came  there. ^^  The 
illustrious  and  learned  Vyasa,  possessed  of  great  energy  and 
reverenced  by  even  the  celestial  Rishis,  showed  himself,  at  the 
head  of  his  numerous  disciples,  unto  Yudhishthira.^*^  The 
Kuru  king  Dhritarashtra,  Kunti's  son  Yudhishthira  of  great 
energy,  and  Bhimasena  and  others,  stood  up  and  advancing  a 
few  steps,  saluted  those  guests.-*  Approaching  near,  Vyasa, 
surrounded  by  Catayupa  and  others,  addressed  king  Dhrita- 
rashtra, saying, — 'Be  ihou  seated.'^*  The  illustrious  Vyasa 
then  took  an  excellent  seat  made  of  Kucja  grass  placed  upon  a 
black  deer  skin  and  covered  with  a  piece  of  silken  cloth.  They 
had  reserved  that  seat  for  him.^^  After  Vyasa  had  been  seated, 
all  those  foremost  of  regenerate  persons,  endued  with  abund- 
ant energy,  sat  themselves  down,  having  received  the  permis- 
sion of  the  Island-boru  sa^e."-* 


Section  XXVII L 

Vai^ampayajia  said, — "After  the  high-souled  Pandavas  had 
all  been  seated,  Satyavati's  son  Vyasa  said,^ — 0  Dhritarashtra 
of  mighty  arms,  hast  thou  been  able  to  achieve  penances?  Is 
thy  mind,  O  king,  pleased  with  thy  residence  in  the  woods  1^ 
Has  the  grief  that  was  thine  born  of  the  slaughter  of  thy  sons 
in  battle,  disappeared  from  thy  heart  ?  Are  all  thy  perceptions, 
0  sinless  one,  now  clear  (^  Dost  thou  practise  the  ordinances 
of  forest  life  after  having  made  thy  heart  firm  ?  Does  my 
daughter-in-law,  Gandhari,  allow  herself  to  be  overwhelmed 
by  grief  ?*  She  is  possessed  of  great  wisdom.  Endued  with 
intelligence,  that  queen  understands  both  Religion  and  Wealth. 
She  is  well  conversant  with  the  truths  that  relate  to  both  pros- 
perity and  adversity.  Do  she  still  grieve  ?^  Does  Kunti,  O 
king,  who  in  consequence  of  her  devotion  to  the  service  of  her 
seniors,  left  her  children,  attend  to  thy  wants  and  serve  thee 
with  all  humility  ?^  Have  the  high-minded  and  high-souled 
king  Yudhishthira,  the  son  of  Dharma;  and  Bhima  and  Arjuna 
and  the  twins  beeii  safficiently   comforted?^    Dost   thou  feel 


62  BTAHABHARATA.  [AgvaniavSsct 

delight  at  seeing  them  ?  Has  thy  mind  become  freed  from 
every  stain  ?  Has  thy  disposition,  0  king,  become  pure  in 
consequence  of  the  increase  of  thy  knowledge  ?®  This  aggre- 
gate of  three,  0  king,  is  the  foremost  of  all  concerns,  O  Bha- 
rata,  viz.,  abstension  from  injury  to  any  creature,  truth,  and 
freedom  from  anger.^  Does  thy  forest  life  any  longer  prove 
painful  to  thee  ?  Art  thou  able  to  earn  with  thy  own  exertions 
the  products  of  the  wilderness  for  thy  food  ?  Do  fasts  give 
thee  any  pain  now  ?^**  Hast  thou  learnt,  0  king,  how  the 
high-souled  Vidura,  who  was  Dharma's  self,  left  this  world  ?'* 
Through  the  curse  of  Mandavya,  the  deity  of  Righteousness 
became  born  as  Vidura.  He  was  possessed  of  great  intelli- 
gence. Endued  with  high  penances,  he  was  high-souled  and 
high-minded.^^  Even  Vrihaspati  among  the  celestials,  and' 
Cukra  among  the  Asuras,  was  not  possessed  of  such  intelli- 
gence as  that  foremost  of  persons.^^  The  eternal  deity  of 
Righteousness  was  stupefied  by  the  Rishi  Mandavya  with  an 
expenditure  of  his  penances  earned  for  a  long  time  with  great 
care.*^*  At  the  command  of  the  Grandsire,  and  through  my 
own  energy,  Vidura  of  great  intelligence  was  procreated  by 
me  upon  a  soil  owned  by  Vichitraviryya.-'^  A  deity  of  deities, 
and  eternal,  he  was,  0  king,  thy  brother  !  The  learned  know 
him  to  be  Dharma  in  consequence  of  his  practices  of  Dharana 
and  Dhyana.-j-^^  He  grows  with  (the  growth  of )  truth,  self- 
restraint,  tranquillity  of  heart,  compassion,  and  gifts.  He  is 
always  engnged  in  penances,  and  is  eternal."  From  that 
deity  of  Righteousness,  through  Yoga-puissance,  the  Kuru  king, 
Yudhishthira  also  took  his  birth.  Yudhishthira,  therefore, 
O    king,  is   Dharma   of  great    wisdom   and    immeasurable    in- 

*  Whenever  a  Brahmana  cursed  another,  his  penances  underwent  a 
diminution.  Forgivenebs  was  tlie  highest  virtue  of  the  Brahmana.  His 
power  lay  in  foi-giveness.  Hence,  when  Mandavya  cursed  Dharma,  he 
had  to  spend  a  portion  of  his  hard-earned  penances.  Previously,  the 
plea  of  minority  or  non-age  could  not  be  urged  in  the  court  of  Dharma* 
Mandavya  forced  Dharma  to  admit  that  plea  in  the  matter  of  punish- 
ment for  offences. — T. 

+  Both  'Dharana'  and  'Dhyana'  are  processes  or,  rather,  stages  of 
Yoga.  The  former  implies  the  fixing  of  the  mind  on  one  thing  ;  the 
latter  is  the  abstratiou  of  the  mind  from  surrounding  objects. — !• 


Parva.]  acrimavasika.  parta!  63 

telligence.^^  Dharma  exists  both  here  and  hereafter,  and  is 
like  fire  or  wind  or  water  or  earth  or  space."  He  is,  O 
king  of  kings,  capable  of  going  everywhere  and  exists,  per- 
vading the  whole  universe.  He  is  capable  of  being  beheld 
by  only  those  that  are  the  foremost  of  the  deities  and  those 
that  are  cleansed  of  every  sin  and  crowned  with  ascetic  suc- 
cess.^°  He  that  is  Dharma  is  Vidura  ;  and  he  that  is  Vidura 
is  the  (eldest)  son  of  Pandu.  That  son  of  Pandu,  O  king,  is 
capable  of  being  perceived  by  thee.  He  stays  before  thee  as 
thy  servitor.^^  Endued  with  great  Yoga- puissance,  thy  high- 
souled  brother,  that  foremost  of  intelligent  men,  seeing  the 
high-souled  Yudhishthira,  the  son  of  Kunti,  has  entered  into 
his  person.^^  Thee  also,  0  chief  of  Bharata's  race..  I  shall  unite 
with  great  benefit.  Know,  0  son,  that  I  am  come  here  for 
dispelling  thy  doubts.^^  Some  feat  that  has  never  been  ac- 
complished before  by  any  of  the  great  Rishis, — some  wonderful 
effect  of  my  penances, — I  shall  show  thee.^*  What  object  is 
that,  0  king,  whose  accomplishment  thou  desirest  from  me  ? 
Tell  me  what  is  that  Avhich  thou  wishest  to  see  or  ask  or  hear  ? 
O  sinless  one,  I  shall  accomlilish  it  !'  "^^ 


Section  XXIX. 
( Futradargana   Parva.) 

Janamejaya  said, — "Tell  me,  0  learned  Brahmana,  what 
that  Avonderful  feat  was  which  the  great  Rishi  Vvasa  of  hich 
-energy  accomplished  after  his  promise  to  the  old  king,  made 
when  Dhritarashtra,  that  lord  of  Earth,  that  foremost  one  of 
Kuru's  race,  had  taken  up  hi^  abode  in  the  forest,  with  his 
wife  and  with  his  daughter-in-law  Kunti  ;  and  after,  indeed, 
Vidura  had  left  his  own  body  and  entered  into  Yudhishthira, 
and  at  the  time  when  all  the  sons  of  Pandu  were  staving  in 
the  ascetic  retreat  !^"^  For  how  many  days  did  the  Kuru 
king  Yudhishthira  of  unfading  glory  stay,  with  his  men,  in 
the  woods  ?*  On  what  food,  0  puissant  one,  did  the  high- 
souled  Pandavas  support  themselves,  with  their  men,  and 
wives,  while  they  lived  in  the  woods  ?  0  sinless  one,  do  thou 
tell  me  this  !"s 


64-  MAHAnnARiTi.  [Pufradureana 

Vaitjampayana  said, — "With  the  permission  of  the  Kuni 
kincj,  the  Pandavas,  0  monarch,  with  their  troops  and  the 
ladies  of  their  household,  supported  themselves  on  diverse 
kiiids  of  food  and  drink  and  passed  about  a  month  in  great 
happiness  in  that  forest.  Towards  the  close  of  that  period,  0 
sinless  one,  Vyasa  came  there.^"^  While  all  those  princes  sat 
around  Vyasa,  engaged  in  conversation  on  diverse  subjects, 
other  Rishis  came  to  that  spot.®  They  were  Narada,  and  Par- 
vata  and  Devala  of  austere  penances,  and  Vicwavasu  and 
Turavuru,  and  Chitrasena,  0  Bharata.®  Endued  with  severe 
penances,  the  Kuru  king  Yudhishtbira,  with  the  permission 
of  Dhritarashtra,  worshipjjed  them  according  to  due  rites.^" 
Having  obtained  chat  worship  from  Yudiiishthira,  all  of  them 
sat  down  on  sacred  seats  (made  of  Kuga  grass)  as  also  on  ex- 
cellent seats  made  of  peacock  feather>^."  After  they  had  all 
taken  their  seats,  the  Kuru  king  of  high  intelligence  took  his 
seat  there,  surrounded  by  the  sons  of  Pandu.-^'  Gandhari  and 
Kunti  and  Draupadi,  and  she  of  the  S«attwata  race,  and  other 
ladies  of  the  royal  household  also  sat  down.'^  The  coiiversa- 
tion  that  then  arose  was  excellent  and  had  reference  to  topics 
connected  with  piety,  and  the  Rishis  of  old,  and  the  deities  and 
the  Asuras.^*  At  the  close  of  that  conversation  Vyasa  of  great 
energy,  that  foremost  of  eloquent  men,  that  first  of  all  persons 
conversant  with  the  Vedas,  highly  gratified,  addressed  the 
blind  monarch  and  once  more  said, — 'Burning  as  thou  art  with 
grief  on  account  of  thy  children,  I  know,  0  king  of  kings, 
what  object  is  cherished  by  thee  in  thy  heart.'  The  sorrow 
that  always  exists  in  the  heart  of  Gandhari,^^""  that  which 
exists  in  the  heart  of  Kunti,  and  that  also  which  is  cherished 
by  Drawpadi  in  her  heart,  and  that  burning  grief,  on  account 
of  the  death  of  her  son,  which  Krishna's  sister  Subhadra  also 
cherishes,  are  all  known  to  me.  Hearing  of  this  meeiincr  Q 
king,  of  thine  with  all  these  princes  and  pincesses  of  thy 
house,"*'^"  I  have  come  here,  0  deligliter  of  the  Kauravas,  for 
dispilling  thy  doubts  !  Let  the  deities  and  Gandlmrvus,  and 
ttPi  these  great  Rishis,^"  behold  today  the  energy  of  tho.se 
penances  which  I  have  acquired  for  these  long  years  I  There- 
fore, 0  king,  tell  me  what  wish  of  thine  I  shall  "rant  today  r^* 


Parva.]  JLCRAJtAVASlKA  PARVli  65 

t  am  puissant  enough  to  grant  thee  a  boon.     Behold   the   fruit 
of  my  penances  !'     Thus  addressed    by   Vyasa  of  immeasurable 
understanding,  king    Dhritarashtra'^^  reflected    for    a    moment 
and   then  prepared    to   speak.     He   said, — '1    am   exceedingly 
fortunate.     Lucky  am    I    in    obtaining   thy   favour.     My   life 
is  crowned    with   success     today,"^ — since    this     meeting    has 
happened   between    me   and   ye   all   of  great    piety  !     Today 
I  shall  attain  to  that  highly  happy  goal  which  is   reserved   for 
me,^*  since,  ye  ascetics  endued    with    wealth   of  penances,  ye 
who  are  equal  to  Brahma  himself,  I  have  succeeded  in  obtaining 
this  meeting  with  you  all !     There  is  not  the   least   doubt  that 
this  sight  that  I  have  obtained  of  you  all   has   cleansed    me    of 
every  sin  l'^     Ye  sinless  ones,  I  have   no    longer   any    fear   in 
respect  of  my  end  in  the  next  world.     Full  as  I  am  of  love  for 
my  children,  I  always  cherish  their   remembrance.     My  mind, 
however,  is  always  tortured  by  the   recollection    of  the   diverse 
acts  of  wrong  which  my  wicked  son  of  exceedingly  evil  under- 
standing  perpetrated.     Possessed   of   a   sinful    understanding, 
he  always   persecuted    the    innocent    Panda vas.-®"^^     Alas,  the 
whole  Earth  has   been    devastated    by    him,  with   her  steeds, 
elephants  and  men.     Many  high-souled  kings,  rulers  of  diverse 
realms,^**  came    for   siding  my  son   and   succumbed    to   death. 
Alas,  leaving  their  beloved  sires  and  wives  and    their  very   life- 
broaths,^^  all  those  heroes  have  become  guests  of  the  king  of  the 
dead  !     What   end,  0  regenerate    one,  has   been    attained   by 
those  men  who  have  been  slain,  for   the   sake    of  their    friend, 
in  battle  ?^°     What  end  also  has  been  attained  by  my  sons  and 
grandsons  who  have  fallen  in  the  fray?     My    heart   is   always 
pained    at    the    thought     of    my    having   brought   about    the 
slaughter  of  the  mighty  Bhishma,  the  son  of  Cantanu,  and  of 
Drona,  that  foremost    of  Brahraanas,  through  my   foolish   and 
sinful  son  who  was  an    injurer  of  his   friends.^^"^^     Desirous   of 
obtaining  the  severeignty   of  the  Earth,  he   caused   the    Kuru 
race,  blazing  with  prosperity,  to    be   annihilated  !     Reflecting 
on  all  this,  I  burn  day  and  night  with  grief.^^     Deeply  afflicted 
with  pain  and  grief,  I    am    unable   to   obtain    peace    of  mind. 
Indeed,  0    father,  thinking   of  all   this,  I    have    no   peace   of 
miad!"'«* 

[     9     ] 


^Q  MAHABHARATA^  [Futradftrcancc 

VaiQanipayana   continued, — "  Hearing    these   lamentations, 
expressed  in    diverse    ways,  of   that   royal   sage,  the   grief,  O 
Janamejaya,  of  Gandhari,  became  fresh.^^     The    grief  also   of 
Kunti,  of  the  daughter   of  Drupada,   of  Subhadra,  and  of  the 
other  members,  male  and  female,  and  the  daughters  in-law,   of 
the    Kuru    race,   became    equally   green .^*     Queen   Gandhari, 
with  bandaged  eyes,  joining  her  hands,  addressed  her  father-in- 
law.     Deeply  afflicted  with  grief  on  account  of  the   slaughter 
of  her  sons,  she   said,^^ — '0  foremost    of  ascetics,  sixteen  years 
have  passed  over  the  head  of  this  king  grieving   for  the  death 
■.of  his  sons  and  divested  of  peace   of   mind  I^®     Afflicted  with 
grief  on    account   of  the   slaghter   of    his   children,  this   king 
Dhritarashtra,  always  breathes   heavily,  and    never   sleeps   at 
night,  O  great  Rishi  !^^     Through  the  power   of  thy    penances 
thou  art  competent  to  creat    new    worlds.     What    need    I  say 
then  about  showing  this   king  his  children   who  are  now  in  the 
•other  world?***     This  Krishna,  the  daughter  of  Drupada,  hath 
lost  all  her  kinsmen  and   children.     For   this,  she    who    is  the 
dearest  of   my    daughters-in-law   grieves    exceedingly.*^     The 
sister   of  Krishna,    viz.,    Subhadra   of  sweet   speech,  burning 
with  the  loss  of  her  son,  grieves  as  deeply.*^     This  lady  that  is 
Tespected  by  all,  that  is  the  wife  of  Bhuricravas,  afflicted   with 
grief  on  account  of  the  fate  that  has    overtaken    her   husband, 
always  indulges  in   heart-rending   lamentations.*^     Her  father- 
in-law    was    the    intelligent     Valhika   of  Kuru's   race.     Alas, 
Somadatta  also  was  slain,  along    with    his    sire,  in    the   great 
battle  !***     Alas,  a  century  of  sons.,  heroes  that  never  retreated 
from  battle,  belonging  to  this   son    of  thine,  this  king  of  great 
intelligence  and  great  prosperity,  has   been   slain    in    battle  •** 
The  hundred  wives  of  those  sons  are  all  grieving  and  repeatedly 
enhancing  the  grief  of  both  the    king    and    myself     0    great 
ascetic,  stricken  by  that  great   slaughter,-  they    have   gathered 
round  me  !*^     Alas,   those  high-souled    heroes,  those  great   car- 
warriors,     my     fathers-in-law,    Somadatta   and   others, — alas, 
what  end  has  been  theirs,  0    puissant   one  ?*^     Through    thy 

♦  Viilhika  was  the  sire  of  Somadatta  and  the  srandsire  of  Bhuri- 
cravas. Valhika,  thprefore,  was  the  gnvud-father  in-law  of  the  lady 
mentioned  by  Gandhuri. — T. 


Parva.]  acramavasika  parva.  67 

grace,  0  holy  one,  that  will  happen  in  consequence  of  which 
this  lord  of  Earth,  myself,  and  this  daughter-in-law  of  thine, 
viz.,  Kunti,  shall  all  become  freed  from  our  grief  !'*^  After 
Gandhari  had  said  so,  Kunti,  whose  face  had  become  wasted 
through  observance  of  many  hard  vows,  began  to  think 
of  her  secret-born  son  endued  with  solar  effulgence.*'  The 
boon-giving  Rishi  Vyasa,  capable  of  both  beholding  and  hear- 
ing what  happened  at  a  remote  distance,  saw  that  the  royal 
mother  of  Arjuna  was  afflicted  with  grief.^°  Unto  her  Vyasa 
said, — 'Tell  me,  0  blessed  one,  what  is  in  thy  mind  !  Tell 
me  what  thou  wishest  to  say  l'^^  At  this,  Kunti,  bending  her 
head  unto  her  father-in-law,  and  overcome  with  bashfulness, 
said  these  words  unto  him,  relating  to  the  occurences  of  the 
past."** 


Section  XXX 

"Kunti  said, — '0  holy  one,  thou  art  my  father-in-law  and, 
therefore,  my  deity  of  deities !  Verily,  thou  art  my  god 
of  gods.  Hear  my  words  of  truth  !*  An  ascetic  named 
Durvasas,  who  is  of  the  regenerate  order  and  who  is  full  of 
wrath,  came  to  my  father's  house  for  eleemosynary  charity.  I 
succeeded  in  gratifying  him^  by  the  purity  of  my  external 
behaviour  and  of  my  mind,  as  also  by  refusing  to  notice  the 
many  wrongs  he  did.  I  did  not  give  way  tt)  wrath  although 
there  was  much  in  his  behaviour  quite  capable  of  exciting  that 
passion.'  Served  with  care,  the  great  ascetic  became  highly 
pleased  with  me  and  disposed  to  grant  me  a  boon.  'Thou 
must  accept  the  boon  I  shall  give,'  were  his  words  to  me.* 
Fearing  his  curse,  I  answered  him,  saying, — 'So  be  it.'  The 
regenerate  Rishi  once  more  said  unto  me,^ — '0  blessed  damsel, 
O  thou  of  beautiful  face,  thou  wilt  become  the  mother  of 
Dharma.  Those  deities  whom  thou  wilt  summon  will  be  obe- 
dient to  thee  !''  Having  said  those  words,  the  regenerate  one 
vanished  away  from  my  sight.  I  became  filled  with  wonder. 
The  mantra,  however,  which  the  Rishi  gave  has  dwelt  in  my 
saemory  at  all  times.^     One   day,  sitting   within   my   chambeiP 


68  MAHABHARATA.  .  [PutraclarmTia 

I  beheld  the  sun  rising.  Desiring  to  bring  the  maker  of  dav 
before  me,  I  recollected  the  words  of  the  Rishi.*  Without 
any  consciousness  of  the  fault  I  committed,  I  summoned  the 
deity  from  mere  girlishness.  The  deity,  however,  of  a  thou- 
sand rays,  (summoned  by  me)  came  to  my  presence.*  He 
divided  himself  in  twain.  With  one  portion  he  was  in  the 
firmament,  and  with  the  other  he  stood  on  the  Earth  before 
me.  With  one  he  heated  the  worlds  and  with  another  he 
came  to  me.^**  He  told  me,  while  I  was  trembling  at  his  sight, 
these  words : — 'Do  thou  ask  a  boon  of  me  !'  Bowing  unto 
him  with  my  head,  I  asked  him  to  leave  me."  He  replied 
unto  me,  saying, — 'I  cannot  bear  the  idea  of  coming  to  thee 
fruitlessly.  I  shall  consume  thee  as  also  that  Brahmana  who 
gave  thee  the  Mantra  as  a  boon  !'^^  The  Brahmana  who  had 
done  no  evil  I  wished  to  protect  from  Surya's  curse.  I,  there- 
fore, said, — 'Let  me  a  have  a  son  like  thee,  O  god  !'^^  The 
deity  of  thousand  rays  then  penetrated  me  with  his  energy 
and  stupefied  me  completely.  He  then  said  unto  me, — 'Thou 
wilt  have  a  son,'  and  then  went  back  to  the  firmament.^*  I 
continued  to  live  in  the  inner  apartments  and  desirous  of 
saving  the  honour  of  my  sire,  I  cast  into  the  waters  my  infant 
son  named  Kama  who  thus  came  into  the  world  secretly .*° 
Without  doubt,  through  the  grace  of  that  god,  I  once  more 
became  a  virgin,  O  regenerate  one,  even  as  the  Rishi  Durvasas 
had  said  unto  me.^^  Foolish  that  I  am,  although  he  knew  me 
for  his  mother  when  he  grew  up,  I  yet  made  no  effort  to 
acknowledge  him.  This  burns  me,  0  regenerate  Rishi,  as 
ia  well-known  to  thee  !*^  Whether  it  is  sinful  or  not  so, 
I  have  told  thee  the  truth.  It  behooveth  thee,  O  holy  one,  to 
gratify  the  craving  I  feel  for  beholding  that  son  of  mine  !^* 
O  foremost  of  ascetics,  let  this  king  also,  O  sinless  one,  obtain 
the  fruition  today  of  that  wish  of  his  which  he  cherishes  in  his 
bosom  and  which  has  become  known  to  thee  !'^°  Thus  address- 
ed by  Kunti,  Vyasa,  that  foremost  of  all  persons,  said  unto  her 
in  reply, — 'Blessed  be  thou,  all  that  thou  hast  said  unto  me 
•will  happen. ®°  (As  regards  the  birth  of  Kama)  no  fault  is 
ascribable  to  thee.  Thou  wert  restored  to  virginity.  The 
deitie.;  arc  possessed    of  (Yoga)   puissance.     They  arc   able   to 


Parva]  acramavasika  parva.  69 

penetrate  human  bodies.*^*  There  are  many  deities.  They 
beget  (offspring)  by  thought  alone.  By  word,  by  sight,  by 
touch,  and  by  sexual  union,  also,  they  beget  children.  These 
are  the  five  methods.^^  Thou  belongest  to  the  order  of 
humanity.  Thou  hast  no  fault  (in  what  happened).  Know 
this,  0  Kunti  !  Let  the  fever  of  thy  heart  be  dispel)ed  '** 
For  those  that  are  mighty,  everything  is  becoming.  For  those 
that  are  mighty,  everything  is  pure.  For  those  are  mighty, 
everything  is  meritorious.  For  those  that  are  mighty,  every- 
thing is  their  own.'  "^* 


Section  XXXI. 

"Vyasa   said, — 'Blessed    be   thou,  0    Gandhari,  thou    shalt 
behold  thy  sons  and  brothers  and    friends   and   kinsmen    along 
with  thy  sires  this  night  like   men    risen    from    sleep.*     Kunti 
also  shall  behold  Kama,  and  she   of  Yadu's   race   shall    behold 
her  son  Abhimanyu.     Draupadi  shall   behold  her  five  sons,  her 
sires,  and  her  brothers  also.*^     Even  before  ye   had   asked    me, 
this  was  the  thought  in  my  mind,     I  entertained  this  purpose 
when  I  was  urged  to  that  effect  by  the  king,  by  thee,  0  Gan- 
dhari, and  by  Kunti  '^     Thou    shouldst    not   grieve   for   those 
foremost  of  men.     They  met    with   death    in    consequence   of 
their   devotion    to   the    established    practices   of    Kshatriyas.* 
O  faultless  one,  the  work  of  the  gods  could  not  but  be    accom- 
plished.   It  was  for  accomplishing  that  object  that  those  heroes 
came  down  on  Earth.     They  were  all  portions    of  the   deities.^ 
Gandharvas  and    Apsaras,  and    Pi^achas   and    Guhyakas   and 
Rakshasas,  many  persons  of  great  sanctity,  many    individuals 
crowned   with   success    (of  penances),  celestial   Rishis,®  deities 
and  Danavas,  and  heavenly  Rishis   of  spotless   character,  met 
with  death  on  the  battle-field    of  Kurukshetra.f^     It  is   heard 
that  he  that  was  the  intelligent  king   of  the   Gandharvas,  and 

*  The  puissance  here  referred  to  is  that  of  Anima,  Laghima,  &c., 
i.  e.,  the  capacity  of  becoming  minute  and  subtile,  &c. — T. 

t  The  sense  is  that  those  had  been  incarnated  as  human  beings  and 
fighting  with  one  another  met  with  death  as  regards  their  human  exist- 
ence,— T. 


70  MAHABHARATAi  [PutraduTcanct 

named  Dhritarashtra,  took  birth  in  the  world   of  men    as   thy 
lord    Dhritarashtra.^     Know    that    Pandu    of    unfading   glory 
and  distinguished  above  all    others,  sprung    from    the    Maruts. 
Kshattri  and  Yudhishthira    are    both    portions  of  the  deity   of 
Righteousness.^     Know  that    Duryodhana   was   Kali,  and  Ca- 
kuni  was  Dwapara.     0  thou  of  good   features,  know  that  Dus^ 
(jasana  and  others  were  all    Rakshasas.^"     Bhimasena   of  great 
might,  that  chastiser  of  foes,  is  from  the   Maruts.     Know  that 
this   Dhananjaya,    the    son    of  Pritha,    is    the    ancient   Rishi 
Nara.^^      Hrishike^a    is   Narayana,    and    the    twins   are    the 
A^wins,     That  foremost  of  heat-giving  ones,  tiz.,  Surya,  hav- 
ing divided  his  body  in  twain,  continued  with   one    portion   to- 
give  heat  to  the  worlds  and  with    another  to  live  (on  Earth)  as 
Kama.     He  that  took   his   birth   as   the    son    of  Arjuna,  that 
gladJener  of  all,  that  heir   of  the  possessions  of  the  Pandavas,. 
who  was  slain  by  six  great  car- warriors  (fighting  together),  was 
Soma.     He  was  born  of  Subhadra.   Through  Yoga-puissance  he 
had  divided  himself  in  twain.*^'"^*     Dhrishtadyurana  who  sprung 
with   Draupadi    from   the    sacrificial   fire,    was   an    auspicious 
portion  of  the   deity   of  fire.     Cikhandin    was    a   Rakshasa.^^ 
Know   that    Drona    was   a    portion    of  Vrihaspati,    and   that 
Drona's  son  is  born  of  a  portion  of  Rudra.     Know  that  Ganga's 
son  Bhishma  was   one    of  the   Vasus   that   became   born    as  a 
human  being.^^     Thus,  0  thou  of  great  wisdom,  the  dei.ies  had 
taken  birth  as  human    beings,   and  after  having  accomplished 
their  purposes    have    gone   back    to    Heaven.^^     That   sorrow 
which  is  in  the  hearts    of  you   all,  relating   to    the   return   of 
these  to  the  other  world,  I  shall   today    dispel.^^     Do  you   all 
go  towards  the  Bhagirathi.     You    will    then  behold   all   those 
that  have  been  slain  on  the  field  of  battle.'  "" 

VaiQampayana  continued, — 'All  the  persons  there  present, 
having  heard  the  words  of  Vyasa,  raised  a  loud  leonine  shout 
and  then  proceeded  towards  the  Bhagirathi.^"  Dhritarashtra 
with  all  his  ministers  and  the  Pandavas,  as  also  with  all  those 
foremost  of  Rishis  and  Gandharvas  that  had  come  there,  set 
out  as  directed.^^  Arrived  at  the  banks  of  Ganga,  that  sea  of 
men  took  up  their  abode  as  pleased  them.^"  The  king,  pos- 
sessed of  groat  intelligence,  with  the    Pandavas,  took    up   his 


Ftirva.]  ACRAMAVASIKA  PARVA."  71 

abode  in  a  desirable  spot,  along  with  the  ladies  and  the  aged 
ones  of  his  household.^s  They  passed  that  day  as  if  it  were  a 
whole  year,  waiting  for  the  advent  of  the  night  when  they 
would  behold  the  deceased  princes.^*  The  Sun  then  reached 
the  sacred  mountain  in  the  west  and  all  those  persons,  having 
bathed  in  the  sacred  stream,  finished  their  evening  rites."'''' 

Section  XXXII. 

Vaigampayana  said.— "When  night  came,  all  those  persons, 
having  finished  their  evening  rites,  approached   Vyasa.^     Dhri- 
tarashtra  of  righteous-soul,  with  purified    body  and  with  mind 
solely  directed  towards  it,  sat   there    with   the    Pandavas   and 
the  Rishis  in  his  company.^     The   ladies   of  the    royal    house- 
hold sat  with  Gandhari  in    a    secluded  spot.     All    the   citizens 
and  the  inhabitants   of  the    provinces   ranged    themselves   ac- 
cording to  their   years.«     Then    the   great    ascetic,  V\asa,  of 
mighty  energy,  bathing  in    the    sacred    waters   of  the  "^Bhagi- 
•rathi,  summoned  all    the   deceased    warriors,*  viz.,  those   that 
had  fought  on  the  side    of  the  Pandavas,  those  that  had  fought 
for  the  Kauravas,  including    highly  blessed  kings  belonging  to 
diverse  realms.^     At  this,  0  Janamejaya,  a   deafening    uproar 
was  heard  to  arise  from    within    the    waters,  resembling   that 
which  had  formerly  been  heard  of  the  forces  of  the  Kurus  and 
the  Panda vas.«     Then  those   kings,  headed    by    Bhishma   and 
Drona,  with   all   their    troops,   arose    by    thousands   from    the 
waters  of  the  Bhagirathi.'     There  were    Virata  and    Drupada, 
with  their  sons  and  forces.     There  were  the   sons   of  Draiipadi 
and    the   son   of  Subhadra,  and    the    Rakshasa   Ghatotkacha.« 
There  were  Kama  and  Duryodhana,  and  the  mighty    car- war- 
rior  Cakuni,    and    the    other     children,    endued    with    great 
strength,  of  Dhritarashtra,  headed  by  Dus(;asana.«     There  were 
the    son    of  Jarasandha,  and    Bhagadatta,  and    Jalasandha    of 
great    energy,    and    Bhuri9ravas,  and    Cala,    and    Calya,  and 
Vrishasena  with    his   younger   br  ther.^°     There    were   prince 
Lakshmana  (the  son  of  Durvodhana),  and  the  son  of  Dhrishta- 
dyumna,  and  all  the  children  of  Cikhandin,  and  Dhrishtal.etu 
with  his  younger  brother.^^     There  were  Achala  and  Vrishaka, 


72  MAHABHARATA.  [PiUradnv^ana 

and  the    Rakshasa    Alayudha,   and    Valhika,  and   Somadatta, 
and  kino'  Chekitana.^^     These  and  many  others,  who  for   their 
number    cannot    be    conveniently    named,    appeared    on    that 
occasion.     All  of  them  rose  from  the  waters  of  the  Bhagirathi, 
with  resplendent   bodies.^^     Those    kings   appeared,  each   clad 
in  that  dress  and  equipt  with  that  standard   and    that    vehicle 
which  he  had  while  fighting  on   the   field."     All  of  them  were 
now  robed  in  celestial    vestments   and    all    had    brilliant    ear- 
rings.    They  were  free  from  all  animosity   and    pride,  and    di- 
vested of  wrath  and  jealousy."     Gandharvas  sang  their  praises, 
and  bards  waited  on    them,  chaunting    their   deeds.     Robed  in 
celestial  vestments  and  wearing  celestial  garlands,  each  of  them 
Avas  waited  upon  by  bands  of  Apsaras.'"    At  that  time,  through 
the   puissance    of  his  penances,  the   great    ascetic,   the   son  of 
Satyavati,    gratified    with    Dhritarashtra,    gave   him   celestial 
vision."     Endued  with  celestial  knowledge  and  strength,  Gan- 
dhari  of  great  fame  saw  all  her  children  as   also  all   those    that 
had  been  slain  in  battle.'®     All  persons   assembled  there  beheld 
with  steadfast  gaze  and  hearts  filled  with  wonder  that  amazing 
and  inconcievable  phenomenon  which  made  the    hair  on    their 
bodies  stand  on  its  end.'"     It  looked    like  a   high   carnival    of 
gladdened    men    and    women.      That    wondrous   scene   looked 
like  a  picture  painted    on    the   canvass.''"'     Dhritarashtra,  be- 
holding  all    tho^e   heroes,  with    his   celestial    vision    obtained 
through  the  grace    of  that  sage,    became  full  ot  joy,   0  chief  of 
Bharata's  race.'  '^ 


Section  XXXIII. 

Vaig  unpayana  said, — "Then  those  foremost  of  men,  di- 
vested of  wrath  and  jealousy,  and  cleansed  of  every  sin,  met 
with  one  another,'  agreeably  to  those  high  and  auspicious  or- 
dinances that  have  been  laid  down  by  regenerate  Rishis.  AH 
of  them  were  happy  of  hearts  and  looked  like  gods  moving  iu 
Heaven."  Son  met  with  sire  or  mother,  wives  with  husbands, 
brother  witli  brother,  and  friend  with  friend,  0  king.^  The 
Pandavas,  full  of  joy,  met  with  the  mighty  bowman  Kama' 
as  also  with  the  sou  of  Snbhudra,  and    the    children    of  Drau- 


Parva.]  ACRAMAVASIKA  PARVAi  73 

padi>     With    happy    hearts    the   sons    of  Pandu    approached 
Kama,  O   monarch,  and    became   reconciled    with    him.^     All 
those  warriors,  O  chief  of  Bharata's    race,  meeting   with    one 
another  through  the  grace  of  the  great   ascetic,  became  recon- 
ciled with  one  another.®     Casting  off   all   unfriendliness,  they 
became  established  on  amity   and    peace.     It    was   even    thus 
that  all  those  foremost  of  men,  viz.,  the    Kauravas   and  other 
kings,  became  united  with  the    Kurus   and    other   kinsmen  of 
theirs  as  also   with    their    children.     The  whole  of  that    night 
they   passed   in    great    happiness.''"^      Indeed,    the    Kshatriya 
warriors,  in  consequence  of  the  happiness  they    felt,  regarded 
that  place  as   Heaven  itself.     There  was  no   grief,  no   fear,  no 
suspicion,  no  discontent,    no  reproach  in  that  region,^  as   those 
warriors,  0  monarch,    met    with    one    another  on    that    night. 
Meeting    with    their    sires    and    brothers   and    husbands   and 
sons,^°  the  ladies  cast  off  all  grief  and    felt   great   raptures   of 
delight.     Having  sported  with  one  another   thus  for  one  night, 
those  heroes  and    those    ladies,"  embracing   one   another   and 
taking  one  another's  leave,    returned   to   the   places   they    had 
come    from.     Indeed,  that    foremost  of  ascetics   dismissed  that 
concourse  of  warriors.^^     Within    the  twinkling  of  an  eye  that 
large  crowd  disappeared  in  the  very   sight   of  all  those  (living) 
persons.     Those    high-souled  persons,  plunging  into  the  sacred 
river    Bhagirathi/^  proceeded,  with    their  cars  and  standards, 
to  their  respective   abodes.     Some  went  to  the   regions   of  the 
gods,  some    to   the    region    of  Brahman,^*  some  to  the   region 
of  Varuna,  and   some   to  the  region  of  Kuvera.     Some  among 
those  kings  proceeded  to  the  region    of  Surya.^^     Amongst  the 
Rakshasas  and  Pi^achas  some  proceeded  to  the   country  of  the 
Uttara-Kurus.     Others,  moving  in   delightful   attitudes,  went 
in    the   company    of  the    deities.-*^     Even  thus   did   all   those 
high-souled  persons  disappear  with  their  vehicles   and   animals 
and    with   all   their    followers.     After   all    of  them   had   gone 
away,  the  great  sage,   who  was  standing  in    the    waters   of  the 
sacred  stream,^^  viz.,  Vyasa  of  great  righteousness  and  energy, 
that  benefactor  of  the  Kurus,   then  addressed   those  Kshatriya 
ladies  who  had  become    v/idows,   and  said   these  words,^^ — 'Let 
those  amongst    these    formost   of  women    that    are   desirous  of 

[     10     ] 


74  MAHABHARATA,  [Putraclarcanei 

attaining  to  the  regions  acquired  by   their   husbands  cast  away 
all  sloth  and  quickly  plunge   into  the  sacred    Bhagirathi  l'^^ — 
Hearing  these  words  of  his,  those  foremost  ladies,  placing  faith 
in  them,  took  the    permission  of  their   father- in  law,  and  then 
plunged    into  the    waters   of  the    Bhagirathi."°      Freed   from 
human    bodies,  those   chaste   ladies   then    proceeded,  0   king, 
with  their  husbands  to  the   regions   acquired    by   the  latter.^* 
Even  thus,  those  ladies  of  virtuous   conduct,   devoted  to  their 
husbands,  entering,  the  waters  of  the  Bhagirathi,  became  freed 
from  their  mortal  tenements  and   attained   to   the  companion- 
ship of  their  husbands    in    the   regions   acquired    by    them.^^ 
Endued  with  celestial  forms,  and  adorned   with  celestial  orna- 
ments,  and    wearing    celestial  vestments   and   garlands,  they 
proceeded  to  those    regions   where    their   husbands  had  found 
their   abodes. ^^     Possessed   of  excellent   behaviour  and    many 
virtues,  their  anxieties  all  dispelled,  they    were   seen    to   ride 
on    excellent    cars,  and    endued    with    every    accomplishment 
they  found  those  regions  of  happiness    which   were  theirs   by 
sright."*     Devoted  to   the  duties  of  piety,  Vyasa,  at  that  time, 
becoming  a  giver   of  boons,  granted    unto   all    the    men  there 
assembled  the  fruition  of  the  wishes  they  respectively  cherish- 
•ed.^^     People  of  diverse  realms,    hearing  of  this    meeting   be- 
tween the  hallowed  dead    and    living    human  beings,  became 
•highly  delighted."®  That  man  who  duly  listens  to  this  narrative 
meets  with    everything  that  is  dear  to   him.     Indeed,  he    ob- 
■tains  all  agreeable   objects   both    here   and    hereafter.^^     That 
man  of  learning  and  science,  that   foremost    of  righteous   per- 
sons, who  recites  this  narrative  for  the    hearing    of  others   ac- 
quires great  fame  here  and  an  auspicious  end  hereafter,  as  also 
a  union  with  kinsmen  and  all   desirable   objects.     Such  a  man 
has  not  to  undergo  painful  labour  for  his  sustenance,  and  meets 
with  all  sorts  of  auspicious  objects  in  life.     Even  these  are  the 
rewards  reaped  by    a   person    who,  endued    with   devotion   to 
Vedic  studies  and  with  penances,  recites  this  narrative   in  the 
hearing  of  others.^^"-^     Those  persons   who,  possessed   of  good 
conduct,  devoted  to  self-restraint,  cleansed  of  all  sins   by   the 
gifts  they  make,  endued  with  sincerity,  having   tranquil  souls, 
freed  from  falsehood  and  the   desire  of  injuring  others,  edorned 


Fem'va.]  acramavasika  parva."  75 

with  faith,  belief  in  the  scriptures,  and  intelligence,  listen  to 
this  wonderful  parvan,  surely  attain  to  the  highest  goal  here- 
after."3o-" 


Section  XXXIV. 

Sauti  said, — Hearing  this  story  of  the  reappearance  and 
departure  of  his  forefathers,  king  Janamejaya  of  great  in- 
telligence became  highly  pleased.*  Filled  with  joy,  he  once 
more  questioned  VaiQampayana  on  the  subject  of  the  reappear- 
ance of  dead  men,  saying, — "How  is  it  possible  for  persona 
whose  bodies  have  been  destroyed  to  reappear  in  those  very 
forms  1"^  Thus  asked,  that  foremost  of  regenerate  persons, 
viz.,  the  disciple  of  Vyasa,  that  first  of  speakers,  possessed  of 
great  energy,  thus  answered  Janamejaya.* 

Vai9ampayana  said, — "This  is  certain,  viz.,  that  acts  are 
never  destroyed  (without  their  consequences  being  enjoyed  or 
endured).  Bodies,  0  king,  are  born  of  acts  ;  so  also  are 
features.*  The  great  primal  elements  are  eternal  (indestruc- 
tible) in  consequence  of  the  union  with  them  of  the  Lord  of 
all  beings.  They  exist  with  what  is  eternal.  Accordingly, 
they  have  no  destruction  when  the  non-eternal  are  destroyed." 
Acts  done  without  exertion  are  true,  and  foremost,  and  bear 
real  fruit.  The  soul,  united  however  with  such  acts  as  require 
exertion  for  their  accomplishment,  enjoys  pleasure  and  pain.*^ 
Though  united  so  (that  is,  with  pleasure  and  pain),  yet  it  is  a 
certain  inference  that  the  soul  is  never  modified  by  them,  like 
the  reflection  of  creatures  in  a  mirror.     It  is  never  destroyed.f ' 

*  Nilakantha  explains  that  'anayasakritam  karma'  implies  the  reli- 
gion of  Nivritti,  for  the  religion  of  Pravritti  consists  of  acts  that  re- 
quire 'aySsa'  or  exertion  for  their  accomplishment.  The  relij^on  of 
Nivritti  or  abstention  from  acts  is  said  here  to  be  true  and  superior,  and 
productive  of  real  fruit,  in  the  form,  that  is,  of  Emancipation.  The 
soul,  however,  in  the  generality  of  cases,  united  with  'ebhih,'  by  which 
is  meant  'ayasakritam  karma,'  that  is,  the  acts  done  in  pursuance  of  the 
religion  of  Pravritti,  becomes  embodied  and,  therefore,  enjoys  happi- 
ness or  endures  misery  as  the  case  may  be. — T. 

t  The  aense  seems  to  be  this  :  when  a  creature  stands  before  a  mirrojf 


70  MAHABHARATA.  [  Put  radar  jcma 

As  long  as  one's  acts  are  jiofc  exhausted  (by  enjoyment  or  en- 
durance of  their  fruits  good  and  bad),  so  long  does  one  regard 
the  body  to  be  oneself  The  man,  however,  whose  acts  have 
been  exhausted,  without  regarding  the  body  to  be  self,  takes 
the  self  to  be  something  otherwise.*^  Diverse  existent  objects 
(such  as  the  primal  elements  and  the  senses  &c.,)  attaining  to 
a  body,  become  united  as  one.  To  men  of  knowledge  who 
understand  the  difference  (between  the  body  and  self,)  those 
very  objects  become  eternal.-f-^  In  the  Horse-sacrifice,  this 
Cruti  is  heard  in  the  matter  of  the  slaying  of  the  horse.  Those 
which  are  the  certain  possessions  of  embodied  creatures,  viz., 
their  life-breaths  (and  the  senses,  &c.),  exist  eternally  even 
when  they  are  borne  to  the  other  world.-'"  I  shall  tell  thee 
what  is  beneficial,  if  it  be  agreeable  to  thee,  O  king.  Thou: 
hast,  while  employed  in  thy  sacrifices,  heard  of  the  paths  of 
the  deities.^^  When  preparations  were  made  for  any  sacri- 
fice of  thine,  the  deities  became  beneficially  inclined  to  thee. 
When,  indeed,  the  deities  were  thus  disposed  and  came  to 
thy  sacrifice,  they  were  lords  in  the  matter  of  the  passage 
(from  this  to  the  next  world)  of  the  animals  slain. t^^  For  this 
reason,  the  eternal  ones  {viz.,  Jivas),  by  adoring  the  deities 
in  sacrifices,  succeed  in  attaining  to  excellent  goals.  When 
the  five  primal  elements  are  eternal,  when  the  soul  also  is 
eternal,  he  called  'Purusha  {viz.,  the  soul  invested    with  case) 


its  image  is  formed  in  the  mirror  ;  such  reflection,  however,  never  affects 
the  mirror  in  the  least,  for  when  the  object  leaves  the  vicinity  of  the 
mirror,  the  image  or  reflection  vanishes  away.  The  soul  is  like  the 
mirror.  Pleasure  and  pain  are  like  reflections  in  it.  They  come  and 
go  away  without  the  soul  beins:  at  all  modified  by  them  in  any  way. 
Pleasure  and  pain  are  destructible,  but  not  so  the  soul.— T. 

*  The  ordinary  man  thinks  this  conglomeration  of  diverse  objects  to 
be  his  self.  The  man  of  wisdom  who  has  exhausted  his  acts  does  not 
think  so.     He  is  freei  from  the  obligation  of  taking  a  body. — T. 

t  The  sense  probably  is  this.  In  the  case  of  ordinary  men,  the 
component  parts  of  the  body  dissolve  away,  while  Yogins  can  keep  such 
parts  from  dissolution  as  long  as  they  like. — T. 

I  The  sense  is,  the  deities  bear  away  to  the  next  world  the  animals 
slain  in  sacrifices.  Though  the  bodies  of  such  animals  are  apparently 
destroyed,  yet  their  life-breaths  and  senses  continue  to  exist.— -T, 


Parva.]  acramivasika  parva,  77 

is  equally  so.^^  When  such  is  the  case,  he  who  beholds  a 
creature  as  disposed  to  take  diverse  forms,  is  regarded  as  hav- 
ing an  erroneous  understanding.  He  who  indulges  in  too  much 
grief  at  separation  is,  I  think,  a  foolish  person,^*  He  who 
sees  evil  in  separation  should  abandon  union.  By  standing 
aloof,  no  unions  are  formed,  and  sorrow  is  cast  off,  for  sorrow 
in  the  world  is  born  of  separation. *^^  Only  he  who  under- 
stands the  distinction  between  body  and  self,  and  not  another, 
becomes  freed  from  the  erroneous  conviction.  He  that  knows 
the  other  {viz.,  self  )  attains  to  the  highest  understanding  and 
becomes  freed  from  error.-f-^^  As  regards  creatures,  they  ap- 
pear from  an  invisible  state,  and  once  more  disappear  into 
invisibleness.  I  do  not  know  him.  He  also  does  not  know 
me.  As  regards  myself,  renunciation  is  not  yet  mine.^" 
He  that  is  not  possessed  of  puissance  enjoys  or  endures  the 
fruits  of  all  his  acts  in  those  bodies  in  which  he  does  them.'® 
If  the  act  be  a  mental  one,  its  consequences  are  enjoyed  or 
endured  mentally  ;  if  it  be  done  with  the  body,  its  conse- 
quences are  to  be  enjoyed  or  endured  in  the  body.$'® 


*  The  sense  is  that  as  wives  &o.,  when  lost,  are  sources  of  sorrow, 
wise  men  should  abstain  from  contracting  such  relations.  Tliey  might 
then  be  free  from  sorrow. — T. 

t  'Paraparajnah'  is  one  that  understands  the  distinction  between 
body  and  self.  'Apara'  is,  therefore,  one  that  is  not  possessed  of  such 
knowledge  ;  hence,  as  Nilakantha  explains,  it  implies  one  who  has  not 
attained  to  'Jnana-nishtha.'  What  is  said  in  the  second  line  is  that  he 
that  adores  'saguna  Brahma,'  succeeds  afterwards,  through  such  adora- 
tion, in  reaching  to  'nirguna  Brahma.' — T. 

I  The  sense  seems  to  be  this  :  we  spring  from  the  unmanifest  and 
disappear  once  more  in  the  unmanifest.  The  Bengal  texts  read  the  first 
line  incorrectly.  It  is  'adarganatapatitah.'  The  second  line  is  unin- 
telligible. 'Naham  tam  vedmi'  is  taken  by  Nilakantha  as  implying  'I  do 
not  know  him,'  i.  e.,  him  that  is  Emancipate.  'Asau  cha  no  vetti  mam* 
is  explained  as  due  to  'karanabhat'  But  who  is  'asau  V  *I  have  no 
renunciation,'  or  'renunciation  is  not  yet  mine,'  implies  that  Emancipa- 
tion, which  directly  flows  from  renunciation,  is  not  mine. — T. 

$  What  is  stated  here  is  that  if  a  man  does  an  act  that  is  bad,  its 
consequences  he  will  have  to  endure  in  a  human  body.  The  same  with 
regard  to  rewards,     By  doing  a  meritorious   act  in   one's   human   form, 


[Putradarganct 


Section  XXXV. 

Vaicjampayana  said, — "King  Dhritarashtra  had  never  ba^' 
held  hi3  own  sons.  Obtaining  eje-sight  through  the  grace  of 
the  Rishi,  he  beheld,  for  the  first  time,  0  perpetuater  of 
Kuru's  race,  those  children  of  his  that  were  very  like  his  own 
self.*  That  foremost  of  men,  viz.,  the  Kuru  monarch,  had 
learnt  all  the  duties  of  kings,  as  also  the  Vedas  and  the 
Upanishadas,  and  had  acquired  certitude  of  understanding 
(from  the  same  source).^  Vidura  of  great  wisdom  attained  to 
high  success  through  the  power  of  his  penances.  Dhritarashtra 
also  attained  to  great  success  in  consequence  of  having  met 
the  ascetic  Vyasa."* 

Janamejaya  said, — "If  Vyasa,  disposed  to  grant  me  a  boon, 
kindly  shows  me  my  sire  in  that  form  which  he  had,  clad  as 
he  used  to  be  clad,  and  as  old  as  he  was  when  he  departed 
from  this  world,  I  may  then  believe  all  that  thou  hast  told 
me.*  Such  a  sight  will  be  most  agreeable  to  me.  Indeed,  I 
shall  regard  myself  crowned  with  success.  I  shall  have  gained 
a  certainty  of  conclusion.  0,  let  my  wish  be  crowned  with 
fruition  through  the  grace  of  that  foremost  of  Rishis  !''^ 

Sauti  said, — After  king  Janamejaya  had  said  these  words, 
Vyasa  of  great  energy  and  intelligence  showed  his  grace  and 
brought  Parikshit  (from  the  other  world).^  King  Janamejaya 
beheld  his  royal  father,  possessed  of  great  beauty,  brought 
down  from  Heaven,  in  the  same  form  that  he  had  and  of  the 
same  age  as  he  was  (at  the  time  of  leaving  this  world).''  The 
high-souled  Camika  also,  and  his  son  Cringin,  were  similarly 
brought  there.  All  the  counsellers  and  ministers  of  the  king 
beheld   them.^     King   Janamejaya,  performing  the  final   bath 


one  will  enjoy  its  good  consequences  in  one's  human  body.     So  acts  done 
mentally  affect  the  mind  and  those  done  with  the  body  affect  the   body. 

It  should  be  noted  that  the  whole  of  the  above  translation  is  offered 
tentatively.  A  verbal  rendering  has  been  attempted.  The  chain  of 
reasoning  is  not  at  all  clear.  The  Commentator  has  done  much  to 
elucidate  the  sense,  but  the  original  obscurities  have  scarcely  been  re- 
moved.— T. 


Parva.]  acramavasika  parva.  79 

in  his  sacrifice,  became  highly  glad.  He  poured  the  sacred 
water  on  his  father  even  as  he  caused  it  to  be  poured  on  him- 
self.' Having  undergone  the  final  bath,  the  king  addressed 
the  regenerate  Astika  who  had  sprung  from  the  race  of  the 
Yayavaras  and  who  was  the  son  of  Jaratkaru,  and  said  these 
words  :^° — "0  Astika,  this  sacrifice  of  mine  is  fraught  with 
many  wonderful  incidents,  since  this  my  sire  has  been  seen 
by  me,  he  who  has  dispelled  all  my  sorrows  !"** 

Istika  said, — "The  performer  of  that  sacrifice  in  which  the 
ancient  Rishi,  the  Island-born  Vyasa,  that  vast  receptacle  of 
penances,  is  present,  is  sure,  0  foremost  one  of  Kuru's  race 
to  conquer  both  the  worlds  I^^  0  son  of  the  Pandavas,  thou 
hast  heard  a  wonderful  history.  The  snakes  have  been  con- 
sumed into  ashes  and  have  followed  the  footsteps  of  thy  sire.^* 
Through  thy  truthfulness,  0  monarch,  Takshaka  has  with 
difficulty  escaped  a  painful  fate.  The  Rishis  have  all  been  wor- 
shipped. Thou  hast  seen  also  the  end  that  has  been  attained 
by  thy  high-souled  sire.^*  Having  heard  this  sin-cleansing 
history  thou  hasfc  achieved  abundant  merit.  The  knots  of  thy 
heart  have  been  untied  through  sight  of  this  foremost  of  per- 
sons.^^  They  that  are  the  supporters  of  the  wings  of  Right- 
eousness, they  that  are  of  good  conduct  and  excellent  dis- 
position, they  at  sight  of  whom  sins  become  attenuated,  we 
should  all  bow  to  them  !"" 

Sauti  continued, — Having  heard  this  from  that  foremost  of 
regenerate  ones,  king  Janamejaya  worshipped  that  Rishi,  re- 
peatedly honouring  him  in  every  way."  Conversant  with  all 
duties,  he  then  asked  the  Rishi  Vai^ampayana  of  unfading 
glory  about  the  sequel,  O  best  of  ascetics,  of  king  Dhrita- 
rashLra's  residence  in  the  woods.^** 


Section  XXXVI. 

Janamejaya  said,— "Having  seen  his  sons  and  grandsons 
with  all  their  friends  and  followers,  what,  indeed,  did  that  ruler 
of  men,  viz.,  Dhritarashtra,  and  king  Yudhishthira  also,  do  ?"* 

Vai^ampayana  said, — "Beholding  that  exceedingly  wonder- 
ful sight,  viz.,  the  reappearance  of  his  children,  the  royal  sage, 


80  MAHAT5HARATA.  [Futvadar^aacc 

Dhritarashtra,  became  divested  of  his  grief  and  returned  (from 
the  banks  of  the   Bhrigirathi)    to   his   retreat.^     The   common 
people  and  all  the   great    Rishis,  dismissed    by    Dhritarashtra, 
returned  to  the  places  the}'   respectively    wished.^     The   high- 
souled    Pandavas,  accompanied    by    their    wives,  and    with    a 
small  retinue,  went  to  the  retreat  of  the  high-souled  monarch.* 
Then  Satyavati's  son,  who  was  honoured  by  regenerate  Rishis 
and  all  other  persons,  arrived  at  the  retreat,  addressed  Dhrita- 
rashtra, saying,'^ — '0   mighty-armed   Dhritarashtra,  0    son    of 
Kuru's  race,  listen  to  what  I  say  !     Thou   hast    heard    diverse, 
discourses  from  Rishis  of  great  knowledge   and    sacred    deeds,^ 
of  wealth  of  penances  and  excellence    of  blood,  of  conversance 
with  the  Vedas  and  their   branches,  of  piety. and  years,  and  of 
great  eloquence  !''     Do  not  set  thy   mind  again  on  sorrow.     He 
that  is  possessed  of  wisdom  is  never  agitated  at  ill  luck.     Thou 
hast  also  heard  the  mysteries  of  the    deities    from    Narada   of 
celestial  form  '®     Thy  children  have  all  attained,  through    ob- 
servance of  Kshatriya  practices,  to  that  auspicious  goal     which 
is  sanctified  by    weapons.     Thou    hast   seen    how    they    move 
about  at  will  in  great  happiness.'-^     This  Yudhishthira  of  great 
intelligence  is  awaiting  thy    permission,  with  all    his   brothers 
and  wives  and  kinsmen .^°     D)  thou  dismiss  him.     Let  him  go 
back  to  his  kingdom  and    rule    it  !     They    have    passed    more 
than  a  month  in  thus  residing  in  the  woods."     The  station  of 
sovereignty  should  always  be   well   guarded,  O  king  !     0  thou 
of  Kuru's  race,  kingdom  has   many    foes  !'^^     Thus   addressed 
by  Vyasa  of  incomparable  energy,  the  Kuru  king,  well  veiled 
in  words,  summoned  Yudhishthira  and    said    unto    him,'^ — O 
Ajata9atru,  blessings  on  thee  !     Do   thou    listen    to    me,  with 
all  thy  brothers  •     Through  thy  grace,  0  king,  grief  no  longer 
stands  in  my    way.'*     I    am    living    as    happily,  0    son,  with 
thee  here  as  if  I  were  in  the  city    called    after   the   elephant. 
With  thee  as  my   protector,  0  learned    one,  I  am  enjoying   all 
agreeable  objects.'^''     I  have  obtained  from    thee  all    those   ser- 
vices which  a  son  renders  to  his   sire.     I    am    highly    gratified 
with  thee.     I  have  not  the  leist  dissit  isfaction    with    thee,  O 
mighty-armed   one.     Go   now,  0    son,  without    tarrying    here 
any    longer  !^^     Meeting   with    thee,     my    penances   are   being 


Parva.]  acramavasika  part  a.  81 

riackened.  This  my  body,  endued  with  penances,  I  have  been 
able  to  sustain  only  in  consequence  of  my  meeting  with 
thee  !**^  These  two  mothers  of  thine,  subsisting  now  upon 
fallen  leaves  of  trees,  and  observing  vows  similar  to  mine,  will 
not  live  long.^^  Duryodhana  and  others,  who  have  become 
denizens  of  the  other  world,  have  been  seen  by  us,  through 
the  paissance  of  Vyasa's  penances  and  through  (the  merit  of  ) 
this  my  meeting  with  thee.^'*  O  sinless  one,  the  purpose  of 
my  life  has  been  attained.  I  now  wish  to  set  myself  to  the 
practice  of  the  austerest  of  penances.  It  behooveth  thee  to 
grant  me  permission. -°  On  thee  now  the  obsequial  cake,  the 
fame  and  achievements,  and    the    race   of  our   ancestors,   rest. 

0  mighty  armed  one,  do  thou  then  depart  either  tomorrow  or 
this  very  day.  Do  not  tarry,  0  son  !-^  O  chief  of  Bharata's 
race,  thou  hast  repeatedly  heard  what  the   duties  are  of  kings. 

1  do  not  see  what  more  I  can  say  unto  thee.  I  have  no  longer 
any  need  with  thee,  0  thou  of  great  puissance  !'"" 

Vaicampayana  continued,— "Unto  the  (old)  monarch  who 
said  so,  king  Yudhishthira  replied,— '0  thou  that  art  conversant 
with  every  rule  of  righteousness,  it  behooveth  thee  not  to  cast 
me  off  in  this  way.  I  am  guilty  of  no  fault  !^^  Let  all  my 
brothers  and  followers  depart  as  they  like.  With  steadfast 
vows  I  shall  wait  upon  thee  and  upon  these  two  mothers  of 
mine  !'-*  Unto  him  Gandhari  then  said, — '0  son,  let  it  not  be 
so.  Listen,  the  race  of  Kuru  is  now  dependant  on  thee  !  The 
obsequial  cake  also  of  my  father-in-law  depends  on  thee ! 
Depart  then,  0  sou  !-^  We  have  been  sufficiently  honoured 
and  served  by  thee  !  Thou  shouldst  do  what  the  king  says. 
Indeed,  0  son,  thou  shouldst  obey  the   behests  of  thy  sire  I'"^* 

Vaicampayana  continued, — "Thus  addressed  by  Gandhciri, 
king  Yudhishthira,  rubbing  his  eyes  which  were  bathed  in 
tears  of  affection,  said  these  words  of  lament.-^  'The  king 
casts  me  off,  as  also  Gandhiiri  of  great  fame.  My  heart,  how- 
ever, is  bound  to  thee.  How  shall  I,  filled  as  I  am  with  grief, 
leave  thee  ?^*  I  do  not,  however,  at  the  same  tiir.e,  venture 
to  obstruct  thy  penances,  0  righteous  lady  !     There  is  nothing 

*  The  Ilengal  reading  -Oiaiiah'  is  iLCorrect.    It  should  be  'punal:.'— T. 

[   n   ] 


S2  TviAHABHARATA.  [  Futradargana 

higher  than  penances.  It  is  by  penances  that  one  attains  to 
the  Supreme.^^  0  queen,  my  heart  no  longer  turns  as  of  old 
towards  kingdom.  My  mind  is  wholly  set  upon  penances 
now.^®  The  whole  Earth  is  empty  now.  0  auspicious  lady, 
she  does  not  please  me  anylonger  !  Our  Idnsmen  have  been 
reduced  in  number.  Our  strength  is  no  loiTger  what  it  was 
before.^^  The  Panchalas  have  been  -wholly  exterminated. 
They  exist  in  name  only.  0  auspicious  lady,  I  do  not  behold 
any  one  that  may  assist  at  their  re-establishment  and  growth.^'' 
All  of  them  have  been  consumed  to  ashes  by  Drona  on  the 
field  of  battle.  Those  that  remained  were  slain  by  Drona's 
son  at  night.^^  The  Chedis  and  the  Matsyas,  who  were  our 
friends,  no  longer  exist.  Only  the  tribes  of  the  Vrishnis  are 
all  that  remain,  Vasudeva  having  upheld  them.^*  Behold- 
ing only  the  Vrishnis  I  wish  to  live.  My  desire  of  life,  how- 
ever, is  due  to  my  wish  of  acquiring  merit  and  not  wealth 
■or  enjoyment.  Do  thou  cast  auspicious  looks  upon  us  all.  To 
•obtain  thy  sight  will  be  difficult  for  us.^°  The  king  will 
commence  to  practice  the  most  austere  and  unbearable  of 
;.penances  !'  Hearing  these  words,  that  lord  of  battle,  the 
mighty-armed  Sahadeva,^*^  with  eyes  bathed  in  tears,  address- 
ed Yudhishthira,  saying, — '0  chief  of  Bharata's  race,  I  dare  not 
leave  my  mother  !^^  Do  thou  return  to  the  capital  soon.  I 
shall  practice  penances,  0  puissant  one  !  Even  here  I  shall 
emaciate  my  body  by  penances,^®  engaged  in  serving  the  feet 
of  the  king  and  of  these  my  mothers  !'  Unto  that  mighty- 
armed  hero,  Kunti,  after  an  embrace,  said, — 'Depart,  O  son  ! 
Do  not  say  so  l^'*  Do  my  bidding  !  Do  all  of  you  go  hence. 
Let  peace  be  yours  !  Ye  sons,  let  happiness  be  yours  1^"  By 
your  stay  here,  our  penaiices  Avill  be  obstructed.  Bound  by 
the  ties  of  my  affection  for  thee,  I  shall  fall  off  from  my  high 
penances  !*^  Therefore,  0  son,  leave  us.  Short  is  the  period 
that  we  have  of  life,  0  thou  of  great  puissance  !'^-  By  these 
and  diverse  other  speeches  of  Kunti,  the  minds  of  Sahadeva 
and  king  Yudhishthira  were  composed.  Those  foremost  ones 
of  Kuru's  race,  having  received  the  permission  of  their  mother 
as  also  of  the  (old)  monarch,  saluted  the  latter  and  began  to 
take  his  leave. *^ 


F&rva]  iCRAMAVASiKA  PARVA^  83r. 

"Yudhishthira  said, — 'Gladdened  by  .^auspicious  blessings, 
we  shall  return  to  the  capital.  Indeed,  O  king,  having  re- 
ceived thy  permission,  we  shall  leave  this  retreat,  freed  from 
every  sin  !'"  Thus  addressed  by  the  high-souled  king  Yu- 
dhishthira the  just,  that  royal  sage,  viz.,  Dhritarashtra,  bless- 
ed Yudhishthira  and  gave  him  permission.*^  The  king  com- 
forted Bhima,  that  foremost  of  all  persons  endued  with  great 
strength.  Endued  with  great  energy  and  great  intelligence, 
Bhima  showed  his  submissiveness  to  the  king.***  Embracing 
Arjuna  and  clasping  those  foremost  of  men,  viz.,  the  twins 
also,  and  blessing  them  repeatedly,  the  Kuru  king  gave  them 
permission  to  depart.*^  They  worshipped  the  feet  of  Gandhari 
and  received  her  blessings  also.  Their  mother  Kunti  then 
smelt  their  heads,  and  dismissed  them.  They  then  circumam- 
bulated the  king  like  calves,  when  prevented  from  sucking, 
their  dams.  Indeed,  they  repeatedly  walked  round  him,  look- 
ing steadfastly  at  hira.**^"*®  Then  all  the  ladies  of  the  Kaurava 
household,  headed  by  Draupadi,  worshipped  their  father-in-law 
according  to  the  rites  laid  down  in  the  scriptures,  and  took 
his  leave.^**  Gandhari  and  Kunti  embraced  each  of  them,  and 
blessing  them  bade  them  go.  Their  mothers-in-law  instructed 
them  as  to  how  they  should  conduct  themselves.  Obtaining 
leave,  they  then  departed,  with  their  husbands."  Then  loud 
sounds  were  heard,  uttered  by  the  charioteers  that  said,— 'Yoke, 
yoke,'— as  also  of  camels  that  grunted  aloud  and  of  steeds  that 
neighed  briskly.^^  King  Yudhishthira,  with  his  wives  and. 
troops  and  all  his  kinsmen,  set  out  for  Hastinapura."^* 


Section    XXXVII. 
( Ndraddgamana  Parva.) 

Vai(;ampayana  said, — "After  two  years  had  elapsed  from 
the  date  of  the  return  of  the  Pandavas  (from  the  retreat  of 
their  sire),  the  celestial  Rishi,  Narada,  0  king,  came  to  Yu- 
dhishthira.*    The  mighty-armed  Kuru   king,  that   foremost  of 


*  'Niipara   pradakbhinam   cbakru'   is   the   construction.     'Nivarana' 
has  'snanapunat'  understood  after  it. — T, 


84  MAHABHARATAi  [NavacUyamand 

speakers,  viz.,  Yudhishthira,  having  duly  worshipped  him, 
caused  him  to  take  a  seat.  After  the  Rishi  had  rested  awhile, 
the  king  asked  him,  saying," — It  is  after  a  long  time  that  I 
behold  thy  holy  self  arrived  at  my  court.  Art  thou  in  peace 
and  happiness,  0  learned  BjTihmana?^  What  are  those  coun- 
tries which  thou  hast  passed  t Jn-ough  ?  What  shall  I  do  to 
thee  ?  Do  thou  tell  me !  Thou  art  the  foremost  of  recrene- 
rate  ones,  and  thou  art  our  highest  refuge  I'* 

"Narada  said, — 'I  have  not  seen  thee  for  a  long  while. 
Hence  it  is  that  I  have  come  to  thee  from  my  ascetic  retreat. 
I  have  seen  many  sacred  waters,  and  the  sacred  stream  Ganga 
also,  0  king  !'° 

"Yudhishthira  said, — 'People  dwelling  on  the  banks  of 
Ganga  report  that  the  high-souled  Dhritarashtra  is  practising 
the  austerest  of  penances.®  Hast  thou  seen  him  there  ?  Is 
that  perpetuater  of  Kuru's  race  in  peace?  Are  Gandhari  and 
Pritha..  and  the  Suta's  son  Sanjaya  also,  in  peace  V  How,  in- 
deed, is  it  faring  with  that  royal  sire  of  mine  ?  I  desire  to 
hear  this,  0  holy  one,  if  thou  hast  seen  the  king  (and  knowesfc 
of  his  condition)  !'•* 

"Narada  said, — 'Listen,  0  king,  with  calmness  to  me  as  I 
tell  thee  what  I  have  heard  and  seen  in  that  ascetic  retreat." 
After  thy  return  from  Kurukshetra,  0  delighter  of  the  Kurus, 
thy  sire,  O  king,  proceeded  towards  Gangadwara.^"  That  in- 
telligent monarch  took  with  him  his  (sacred)  fire,  Gandhari 
and  his  daughter  in-law  Kunti,  as  also  Sanjaya  of  the  Suta 
caste,  and  all  the  Yajakas.^^  Possessed  of  wealth  of  penances, 
thy  sire  set  himself  to  the  practice  of  severe  austerities.  He 
held  pebbles  of  stone  in  his  mouth  and  had  air  alone  for 
his  subsistence,  and  abstained  altogether  from  speech.^'  En- 
gaged in  severe  penances,  he  was  worshipped  by  all  the  as- 
cetics in  the  woods.  In  six  months  the  king  was  reduced  to 
only  a  skeleton.^^  Gandhari  subsisted  on  water  alone,  while 
Kunti  took  a  little  food  at  intervals  of  a  month.  Sanjaya, 
O  Bbarata,  lived,  eating  a  little  every  sixth  day.^*  The 
sacred  fire,  O  monarch,  (belonging  to  the  Kuru  king)  was 
duly  worshipped  by  the  sacrificing  assistants  that  were  with 
him,  with   libations   of  clarified    butter   poured   on   it.     They 


Parva.]  acramavasika  parva.  85 

did  this  whether  the  king  saw  the  rite  or  not.'^'  The  kinc 
had  no  fixed  habitation.  He  became  a  Avanderer  through  those 
woods.  The  two  queens,  as  also  Saiijaj'a,  followed  him.-^^ 
Sanjaya  acted  as  the  guide  on  even  and  uneven  land.  The 
faultlc-s  Pritha,  O  king,  became  the  eye  of  Gandhari,"  One 
day,  that  best  of  kings  proceeded  to  a  spot  on  the  margin  of 
Ganga.  He  then  bithed  in  the  sacred  stream  and  finishing 
his  ablutions  turned  his  face  towards  his  retreat. ^^  The  wind 
rose  high.  A  fierce  forest-conflagration  set  in.  It  began  to 
burn  that  forest  all  around.^"  When  the  herds  of  animals  were 
being  burnt  all  around,  as  also  the  snakes  that  inhabited  that 
region,  herds  of  wild  boars  began  to  take  themselves  to  the 
nearest  marshes  and  waters.-''  When  that  forest  was  thus 
afflicted  on  all  sides  and  such  distress  came  upon  all  the  living 
creatures  residing  there,  the  king,  who  had  taken  no  food,  was 
incapable  of  moving  or  exerting  himself  at  all.-^  Thy  two 
mothers  also,  exceedingly  emaciated,  were  unable  to  move. 
The  king,  seeing  the  conflagration  approach  him  from  all 
sides,"^  addressed  the  Suta  Sanjaya,  that  foremost  of  skillful 
charioteers,  saying, — 'Go,  0  Sanjaya,  to  such  a  place  where 
the  fire  may  not  burn  thee  '-^  As  regards  ourselves,  we  shall 
suffer  our  bodies  to  be  destroyed  by  this  fire  and  attain  to  the 
highest  goal.'  Unto  him,  Sanjaya,  that  foremost  of  speakers, 
said,-* — '0  king,  this  death,  brought  on  by  a  fire  that  is  not 
sacred,  will  prove  calamitous  to  thee  !  I  do  not,  however, 
see  any  means  by  which  thou  canst  escape  from  this  conflagra- 
tion."" That  which  should  next  be  done  should  be  indicated 
by  thee  !'  Thus  addressed  by  Sanjaya  the  king  once  more 
said,-*^ — 'This  death  cannot  be  calamitous  to  us,  for  we  have 
left  our  home  of  our  own  accord.  Water,  fire,  wind,  and 
abstention  from  food,*-^  (as  means  of  death),  are  laudable  for 
ascetics.  Do  thou,  therefore,  leave  us,  O  Sanjaya,  without 
any  delay.'  Having  said  these  words  to  Sanjaya,  the  king 
concentrated  his  mind.-^  Facing  the  east,  he  sat  down,  with 
Gandhari  and    Kunti.     Beholding  him    in  that  attitude,  San- 

*  'VikaroLanam'  is  emaciation  of  the  body   by  abstention  from  all 
food.— T. 


86  MAHABHARATA,  [Mdrudagctmana 

jaya  walked  round  him.'^^  Endued  with  intelligence,  Sanjaya 
said, — 'Do  thou  concentrate  thy  soul,  0  puissant  one  !'  The 
son  of  a  Rishi,  and  himself  possessed  of  great  wisdom,  the  king 
acted  as  he  was  told.^**  Restraining  all  the  senses,  lie  remained 
like  a  post  of  wood.  The  highly  blessed  Gandhari,  and  thy 
mother  Pritha  too,  remained  in  the  same  attitude.^^  Then  thy 
royal  sire  was  overtaken  by  the  forest-conflagration.  Sanjaya, 
his  minister,  succeeded  in  escaping  from  that  conflagration.^- 
I  saw  him  on  the  banks  of  Ganga  in  the  midst  of  ascetics. 
Endued  with  great  energy  and  great  intelligence,  he  bade  them 
farewell  and  then  started  for  the  mountains  of  Himavat.^'* 
Even  thus  the  high-souled  Kuru  king  met  with  his  death,  and 
it  was  even  thus  that  Gandhari  and  Kunti,  thy  two  mothers, 
also  met  with  death,  0  monarch.^*  In  course  of  my  wander- 
ings at  will,  I  saw  the  bodies  of  that  king  and  those  two- 
queens,  0  Bharata.^^  Many  ascetics  came  to  that  retreat,, 
having  heard  of  the  end  of  king  Dhritarashtra.  They  did  not 
at  all  grieve  for  that  end  of  theirs.^^  There,  0  best  of  men,  I 
heard  all  the  details  of  how  the  king  and  the  two  queens,  O- 
son  of  Pandu,  had  been  burnt.^^  O  king  of  kings,  thou  shouldst 
not  grieve  for  him.  The  monarch,  of  his  own  will,  as  also 
Gandhari  and  thy  mother,   obtained  that  contact  with  fire.'^^ 

Vai^ampayana  continued, — "Hearing  of  the  exit  of  Dhrita- 
rashtra  from  this  world,  the  high-souled  Pandavas  all  gave  way 
to  great  grief ''^  Loud  sounds  of  wailing  were  heard  within 
the  inner  apartments  of  the  palace.  The  citizens  also,  hearing 
of  the  end  of  the  old  king,  uttered  loud  lamentations.*"  '0  fie' 
cried  king  Yudhishthira  in  great  agony,  raising  his  arms  aloft. 
Thinking  of  his  mother,  he  wept  like  a  child.  All  his  brothers 
too,  headed  by  Bhimasena,  did  the  same.*^  Hearing  that 
Pritha  had  met  with  such  a  fate,  the  ladies  of  the  royal  house- 
hold uttered  loud  lamentations  of  grief'*-  All  the  people 
grieved  upon  hearing  that  the  old  king,  who  had  become  child- 
less, had  been  burnt  to  death  and  that  the  helpless  Gandhari 
too  had  shared  his  fate.*^  When  those  sounds  of  wailing 
ceased  for  a  while,  king  Yudhishthira  the  just,  stopping  his 
tears  by  summoning  all  his  patience,  said  these  words,"" 


■A. 


arva.] 


Section  XXXVIII. 


"Yudhish  thira  said, — 'When  such  a  fate  overtook  that 
high-souled  monarch  who  was  engaged  in  austere  penances, 
notwithstanding  the  fact  of  his  having  such  kinsmen  as  our- 
selves all  alive,^  it  seems  to  me,  0  regenerate  one,  that  the  end 
of  human  beings  is  difficult  to  guess.  Alas,  who  would  have 
thought  that  the  son  of  Vichitraviryya  would  thus  be  burnt 
to  death  1^  He  had  a  hundred  sons  each  endued  with  mighty- 
arms  and  possessed  of  great  prosperity  !  The  king  himself  had 
the  strength  of  ten  thousand  elephants.  Alas,  even  he  has 
been  burnt  to  death  in  a  forest-conflagration  !^  Alas,  he  who 
had  formerly  been  fanned  with  palm  leaves  by  the  fair  hands  of 
beautiful  women  was  fanned  by  vultures  with  their  wings  after 
he  had  been  burnt  to  death  in  a  forest-conflagration  !*  He  who 
was  formerly  roused  from  sleep  every  morning  by  bands  of 
Sutas  and  Magadhas  had  to  sleep  on  the  bare  ground  through 
the  acts  of  my  sinful  self  !^  I  do  not  grieve  for  the  famous 
Gandhari  who  had  been  deprived  of  all  her  children.  Observ- 
ing the  same  vows  as  her  husband,  she  has  attained  to 
those  very  regions  which  have  become  his."  I  grieve,  howe\er, 
for  Pritha  who,  abandoning  the  blazing  prosperity  of  her  sons, 
became  desirous  of  residing  in  the  woods  !^  Fie  on  this  sover- 
eignty of  ours,  fie  on  our  prowess,  fie  on  the  practices  of 
Kshatriyas  !  Though  alive,  we  are  really  dead  ;®  0  foremost 
of  superior  Brahmanas,  the  course  of  Time  is  very  subtle  and 
difficult  to  understand,  inasmuch  as  Kunti,  abandoning  sover- 
eignty, became  desirous  of  taking  up  her  abode  in  the  forest  !^ 
How  is  it  that  she  who  was  the  mother  of  Yudhishthira,  of 
Bhima,  of  Vijaya,  was  burnt  to  death  like  a  helpless  creature  ! 
Thinking  of  this  I  become  stupified.^"  In  vain  was  the  deity 
of  fire  gratified  at  Khandava  by  Arjuna  !  Ingrate  that  he  is, 
forgetting  that  service  he,  has  burnt  to  death  the  mother  of 
his  benefactor!"  Alas,  how  could  that  deity  burn  the  mother 
of  Arjuna  !  Putting  on  the  guise  of  a  Brahmana,  he  had 
formerly  come  to  Arjuna  for  soliciting  a  favour  !  Fie  on  the 
deity  of  fire !  Fie  on  the  celebrated  success  of  Partha's 
shafts  !^-     This  is  another  incident,  0  holy    one,  that    iippears 


8S  MAHAnTiARATA.  [Naradagamcina 

to  me  to  be  productive  of  greater  misery,  for  that  lord  of 
Earth  met  with  death  by  union  with  a  fire  that  was  not 
sacred  !  How  could  such  a  death  overtake  that  royal  sage  of 
Kuru's  race  who,  after  having  ruled  the  whole  Earth,  was  en- 
gaged in  the  practice  of  penances  !  In  that  great  I'orest  there 
were  fires  that  had  been  sanctified  with  mantras.  Alas,  my 
father  has  made  his  exit  from  this  world,  coming  in  con- 
tact with  an  unsanctified  nre  !'^"^*  I  suppose  that  Pritha, 
emaciated  and  reduced  to  a  form  in  which  all  her  nerves  be- 
came visible,  must  have  trembled  in  fear  and  cried  aloud, 
saying, — O  son  Yudhi^shthira  ! — and  awaited  the  terrible  ap- 
proach of  the  conflagration  1^^  She  must  have  also  said, — 
O  Bhima,  rescue  me  from  this  danger  ! — when  she,  mv  mother, 
was  surrounded  on  all  sides  bv  that  terrible  confiaoration  !^* 
Among  all  her  sons,  Sahadeva  was  her  dailing.  Alas,  that 
heroic  son  of  Mfidravati  did  not  rescue  her  ;'^"  Bearing  these 
lamentations  of  the  king,  all  those  persons  that  were  present 
there  began  to  weep,  embracing  each  other.  In  fact,  the  five 
sons  of  Pandu  were  so  stricken  with  grief  that  they  resembled 
jivinof  creatures  at  the  time  of  the  dissolution  of  the  universe.^* 
The  sound  of  lamentations  uttered  by  those  weej)ing  heroes, 
filling  the  spacious  chambers  of  the  palace,  escaped  therefrom 
and  penetrated  the  very  welkin."" 


Section  XXXIX. 

"Narada  said, — 'The  king  has  not  been  burnt  to  death  by 
an  unsanctified  fire.  I  have  heard  this  there.  I  tell  thee, 
O  Bharata,  such  has  not  been  the  fate  of  Vaichitraviryya.^  It 
has  been  heard  by  us  that  when  the  old  king  endued  with 
greit  intelligence  and  sub.-iisting  an  air  alone  entered  the  woods 
(after  his  return  from  Gangadwfira),  he  caused  his  sacrificial 
fires  to  be  duly  ignited.  Having  perforn.ed  his  sacred  rites 
therewith,  he  abandoned  them  all.-  Then  the  Yajaka  Brah- 
iiiauas  he  had  with  hiin  cast  oft'  those  fires  in  a  solitary  part 
of  the  woods  and  went  away  as  they  liked  on  oilier  erands, 
0  foremost  one  of  Bharata's  racf."  The  fire  thus  cast  off 
grew  iu  the  woods.     It  then   produced  a  gei;eral  cuutiagration 


Farva.]  acramayasika  parya.  S9 

in  the  forest.  Even  this  is  what  I  have  heard  from  the  as- 
cetics dwelling  on  the  banks  of  Ganga.*  United  with  that 
(sacred)  fire  of  his  own,  O  chief  of  the  Bharata«,  the  king, 
as  I  have  already  said  unto  thee,  met  with  death  on  the 
banks  of  Ganga.*  O  sinless  one,  this  is  what  the  ascetica 
have  told  me,  those,  viz.,  whom  I  saw  on  the  banks  of  the 
sacred  Bhagirathi,  0  Yudhishthira.*  Thus,  O  lord  of  Earth, 
king  Dhritarashtra,  coming  into  contact  with  his  own  sacred 
fire,  departed  from  this  world  and  attained  to  that  high  goal 
that  has  been  his7  Through  service  rendered  by  her  to  her 
seniors,  thy  mother,  O  lord  of  men,  has  attained  to  vory 
great  success.  There  is  not  the  slightest  doubt  of  this.'  It 
behooveth  thee,  0  king  of  kings,  to  now  discharge  the  rites  of 
water  to  their  honour,  with  all  thy  brothers.  Let,  therefore, 
the  necessary  steps  be  taken  towards  that  end.'  "' 

Vai9ampayana  continued, — "Then  that  lord  of  Earth,  that 
foremost  of  men,  that  upholder  of  the  burthens  of  the  P5,n- 
davas,  went  out,  accompanied  by  all  his  brothers  as  well  as 
the  ladies  of  his  household.^"  The  inhabitants  of  the  city  as 
also  those  of  the  provinces,  impelled  by  their  loyalty,  also 
went  out.  They  all  proceeded  towards  the  bq,nk3  of  Ganga, 
every  one  clad  in  only  a  single  piece  ol  raiment."  Then  all 
those  foremost  of  men,  having  plunged  into  the  stream,  placed 
Yuyutsu  at  their  head,  and  began  to  offer  oblations  of  water 
unto  the  high-souled  king.  And  they  also  gave  similar  obla- 
tions unto  Gandhari  and  Pritha,  naming  each  separately  and 
mentioning  their  families.'*  Having  finished  those  rites  thafe 
cleanse  the  living,  they  came  back  but  without  entering  their 
capital  took  up  their  residence  outside  of  it.  They  also  des- 
patched a  number  of  trusted  people  well  conversant  with  the 
ordinances  relating  to  the  cremation  of  the  dead,  to  Ganga- 
dwara  where  the  old  king  had  been  burnt  to  death."  The 
king,  having  rewarded  those  men  beforehand,  commanded 
them  to  accomplish  those  rites  of  cremation  which  the  bodies 
of  Dhritarashtra  and    Gandhari    and    Kunti   still   awaited.*" 


*  The  verb  'anvacat'   from   root   'fas'   can   govern    two   objectives, 
Here  th«  two  objective«  t,v  'purushan'  ftttd  'krityani.'— T. 

[     12     ] 


90  MAHABHARATA/ 

On  the    twelfth    day,  the    king,   properly    purified,  duly    per- 
formed the   ^raddhas   of  his   deceased   relations,  which    were 
characterised  by  gifts   in    abundance.^^     Referring   to   Dhrita- 
rashtra,  Yudhishthira  made  many  gifts   of  gold   and  silver,  of 
kine  and  costly  beds."     Uttering  the  names   of  Gandhari  and 
Pritha,  the  king,  endued  with  great  energy,  made    many    ex- 
cellent gifts.^^     Every  man    received    what   thing   he    wished 
and  as  much  of  it  as  he  wished.     Beds  and  food,  and   cars  and 
conveyances,    and  jewels   and   gems,  and    other   wealth   were 
given  away  in  profusion.^^     Indeed,  the    king,  referring  to  his 
two    mothers,    gave    away   cars   and    conveyances,  robes   and 
coverlets,  various   kinds   of  food,    and   female    slaves   adorned 
with  diverse  ornaments.^^     Having  thus    made  many  kinds  of 
gift  in  profusion,  that   lord  of  Earth  then    entered  his  capital 
called  after  the  elephant.""     Those  men   who    had  gone  to   the 
banks  of  Ganga  at  the  command  of  the   king,  having  disposed 
of  (by  cremation)  the  remains  of  the  king  and  the  two  queens, 
returned  to  the  city."^     Having  duly    honoured   those   remains 
with  garlands   and    scents    of  diverse   kinds    and    disposed   of 
them,  they  informed  Yudhishthira    of  the   accomplishment    of 
their  task."^     The  great  Rishi  Narada,  having    comforted  king 
Yudhishthira  of  righteous  soul,  went  away  to  where  he  liked.^' 
Even  thus  did  king  Dhritarashtra    make   his   exit   from   this 
•world  after  having  passed  three   years   in    the    forest   and    ten 
and  five  years  in  the  city.^*     Having   lost   all    his    children  in 
battle,  he  had    made  many   gifts   in    honour   of  his   kinsmen, 
relatives,  and  friends,  his  brethren   and    own    people.^^     King 
Y'udhishthira,   after  the  death  of  his  uncle,  became  very  cheer- 
less.    Deprived  of  his  kinsmen  and  relatives,  he  somehow  bore 
the  burthen  of  sovereignty.** 

One  should  listen  with  rapt  attention  to  this  A(jramavasika 
Parvan,  and  having  heard  it  recited,  one  should  feed  Brah- 
manas  with  Ilahishya,  honouring  them  with  scents  and  gar- 
lands."^^ 

FINIS  AgRAMAVASIKA  FARVA. 


TABLE   OF   CONTENTS. 

ACRAMAVASIKA  PARVA. 

Acramavdsa  Parva. 

PAGE. 
Janamejaya  enquires  about  the  conduct  of  his 
grandsires,  the  Pandavas,  towards  their  uncle 
Dhritarashtra,  after  they  had  acquired  their 
kingdom      ...  ...  ...  ..,  1 

Ditto  enquires  about  the  conduct  of  Gandhari        ...  ib' 

Ditto  enquires  about  the  period  for  which  his 

grandsires  ruled  at  Hastinapura       ...  ...  ib- 

The  Pandavas  rule  the  Earth,  with  Yudhishthira 

on  the  throne  ...  ...  ..,.  ib^ 

Vidura,  Sanjaya,  and  Yuyutsu  wait  on  Dhrita- 

rashtra  ...  ...  ...  ...  ib- 

The  Pandavas  consult  Dhritarashtra  in  every- 
thing ...  ...  ...  ...  ib* 

Kunti  waits  dutifully  on  Gandhari        ...  ...  ib- 

The  ladies  of  the  Pandavas  show  the  utmost  res- 
pect for  the  old  king  and  his  queen  ...  ....  ib* 

The  Pandavas  surround  the  old  king  with  every 

luxury  ...  ...  ...  ...  2: 

Kripa  waits  upon  the  old  king  ...  ...  ib- 

Vyasa  visits  the  old  king  frequently  and  delights 
him  by  reciting  many  histories  of  old  Rishis 
and  celestial  ascetics  and  Pitris  and  Rakshasas  ...  ib- 

The  Pandavas  acquire  great  popularity  and  ob- 
tain substantial  services  from  feudatories  and 
allies,  through  the  excellent  policy  of  Vidura     ...  ib 

Dhritarashtra  pardons  prisoners  and  those  con- 
demned to  death  ...  ...  ...  ib 

The  old  king,  on  his  pleasure  excursions,  is  sup- 
plied with  everything  by  the  Pandavas  ...  -    ib 


II  CONTENTS. 


PAGE. 


The  kings  coming  to  the  Kuru  capital  wait  as  be- 
fore on  the  old  king         ...  ...  ...  *       2 

The  ladies  of  the  Pandavas  serve  Gandhari  with 

obedience  and  great  regard  ...  ...  3 

Bhima  is  unable! to  forget  the  wickedness  of 

Duryodhana  and  has  a  vivid  recollection  of  the 

wrongs  inflicted  on  himself  and  his  brothers 

and  Draupadi  by  their  cousins  ...  ...  ib 

Dhritarashtra  makes  gifts  in  profusion  on  every 

auspicious  occasion  ...  ...  ...  ib 

The  Pandavas  obey  him  in  all  things     ...  ...  ib 

Dhritarashtra's  affection  for  the  Pandavas  ...  4 

Gandhari  frees  herself  from  the  debts  she  owes 
to  her  slain  children  by  the  gifts  she  makes 
at  their  Craddhas  ...  ...  ...  ib 

Gandhari  behaves  towards  the  Pandavas  as  if 

thev  are  her  own  children  ...  .».  ib 

Comparing  the  obedience  and  affection  of 
Yudhishthira,  Dhritarashtra  pained  at  the 
recollection  of  Duryodhana's  behaviour 
towards  the  Pandavas     ...  ...  ...  ib 

Yudhishthira  becomes  completely  forgetful  of  the 
conduct  of  Duryodhana  towards  him  and  his 
brothers        ...  ...  ...  ...  5 

People,   from  fear  of  Yudhishthira's  displeasure, 
refrain  from  alluding  to  Duryodhana's  per- 
secution of  the   Pandavas  ...  ...  ib 

The  cordiality  of  Dhritarashtra's  affection  for  the 
Pandavas  sometimes  disturbed  at  the  thought 
of  Bhima      ...  ...  ...  ...  ib 

Bhima  unable  to  put  up  with   Dhritarashtra  a* 
the  thought  of  Dhritarashtra's  having  all 
along  supported  Duryodhana  in  his  behaviour 
towards  the  Pandavas     ...  ...  ...  ib 

Bhima  indulges  in  boastful  language  at  the  ex- 
pense of  Duryodhana  and  his  brothers  whom 
he  has  slain  ...  ...  ...  6 


tONTENTS.  Ill 

PAGE. 

Dhritarashtra's  grief  upon  hearing  Bhima'a 

language       ...  ...  ...  ...  6 

Gandhari,  whose  wisdom  was  greater,  unmoved 

by  Bhiraa's  boast  ...  ...  ...  ib 

Dhritarashtra  opens  his  heart  to  hii  friends  ...  ib 

The  disclosure  by  Dhritarftshtra  of  the  vow  he 
has  taken  regarding  and  bed  and  other 
luxuries        ...  ...  ...  ...  7 

Dhritarashtra  addresses  Yudhishthira  and  tells 

him  all  ...  ...  ...  ...  ib 

Dhritarashtra  wishes  to  retire  into  the  woods  for 
passing  the  remainder  of  his  days  in  the  prac- 
tice of  penances  ...  ...  ...  8 

Yudhishthira's  grief  at  Dhritarashtra's  resolve       ...  ib 

Dhritarashtra's  resolution  to  retire  unaltered  by 

Yudhishthira's  persuasions  ...  ...  9 

Unable  to  talk  longer,  Dhritarashtra  faints  ...  10 

Yudhishthira's  lamentations  at  seeing  his  unci© 

faint  ...  ...  ...  .••  ib 

Yudhishthira  gently  rubs  his  uncle's  body  and  re- 
vives hira     ...  ...  ...  ...  ib 

Regaining  his  senses,  Dhritarashtra  embraces 

Yudhishthira  and  smells  his  head    ...  ...  11 

Yidura  and  others  filled  with  grief  at  the  sight 

of  Dhritarashtra's  weakness  ...  ...  ib 

Dhritarashtra  renews  his  request  for  Yudhish- 
thira's permission  to  retire  into  the  woods  ...  ib 

Vyasa  persuades  Yudhishthira  to  grant  Dhrita- 
rashtra's request  ...  ...  ...  12' 

Yudhishthira  yields  to  Vyasa's  intercession  ...  ib 

Vyasa  sums  up  the  reasons  for  DhritarJishtra's 

retirement  ...  ...  ...  ...  13' 

Yudhishthira  accords  his  sanction  to  his  uncle's 

desire  of  retirement       ...  ...  ...  ib 

Dhritarashtra  and  Gandhari,  as  also  Vidura  and 
others,  eat  a  little  after  the  exertions  of  the 
day  ...  ...  ...  ...  lit 


IV  CONTENTSV 


PAGE. 


Dhritarashtra's  advice  to  Yudhishthira  about  how 

the  latter  should  rule  his  kingdom  ...  ..►  14 

The  king  should  every  day  honour  men  of  learn- 
ing ...  ...  •►•  •••  it> 

Men  of  learning  are  the  best  advisers  of  the  king   ...  ib- 

Men  of  tried  honesty  should  be  made  ministers     ...  ib 

Ministers  should  be  hereditary  ...  ...  1.5 

The  necessity  of  collecting  information  through 

faithful  spies  in  different  disguises  ...  ...  ih 

The  citadel  should  be  properly  protected  by  walls 

and  arched  gates  and  watch  towers  ...  ...  ib- 

The  gates  should  be  guarded  ...  ...  ib 

The  king  should  always  protect  his  own  person 

carefully       ...  ...  ...  ..►  ib- 

The  kings  food,  sports,  clothes,  ornaments,  &c., 

should  be  carefully  examined  before  use  »..  ib- 

The  ladies  of  the  king's  harem  should  be  pro- 
perly protected  through  aged  and  faithful 
servitors       ...  ...  ...  ..»  ib 

Brahmanas  of  learning  and  humility  and  high 

lineage  should  be  appointed  as  counsellors         ...  ib 

Many  persons  should  never  be  admitted  into  the 

king's  consultations        ...  ...  ...  ib 

Consultations  should  be  held  in  places  which  are 

not  open  to  intruders     ...  ...  ...  ib 

Consultations  should  never  be  held  at  night  time  ...  ib 

Apes  and  imitative  birds  and  other  animals  should 

be  excluded  from  the  place  of  consultation       ...  ib 

The  beneful  results  of  divulging  counsels  should 
be  repeatedly  refered  to  by  the  king  and  all 
ministers  properly  cautioned  ...  ...  16 

The  laws  should  always  be  administered  by 

qualified  and  trusted  judges  ...  ...  ib 

The  conduct  of  the  judges  should  be  ascertained 

through  trusted  spies     ...  ...  ...  ib 

The  judicial  officers  should  always  inflict  punish- 
ments according  to  the  law  ...  ...  ib 


CONTENTS.  V 

PAGE. 

Corrupt  judges  and  others  should  be  punished 

with  either  heavy  fines  or  death      ...  ...  16 

The  king  should  in  the  morning  see  those  that 

are  charged  with  disbursements       ...  ...  ib 

Next  he  should  look  to  his  own  toilet  ...  ...  ib 

Next  he  should  attend  to  his  food         ...  ...  ib 

The  forces  of  the  kingdom  should  frequently  be 

reviwed        ...  ...  ...  ...  ib 

The  evenings  of  the  king  should  be  set  apart  for 

envoys  and  spies  ...  ...  ...  ib 

Midnights  and  middays  should  be  devoted  to 

amusements  ...  ...  ...  ib 

All  the  waking  hours  should  be  devoted  to  the 

good  of  his  kingdom      ...  ...  ...  ib 

Treasuries  of  diverse  kinds  should  be  filled  by 

lawful  means  ...  ...  ...  17 

All  unlawful  means  for  accomplishing  the  king's 

ends  should  be  avoided  ...  ...  •••  ib 

Ascertaining  who  his  enemies  are,  the  king 

should  destroy  them  from  a  distance  ...  ib 

All  officers  should  be  appointed  after  a  proper 

examination  of  their  conduct  ...  ...  ib 

All  servitors  of  the  king  should  be  made  to  do 

his  acts  whatever  their  especial  or  fixed 

duties  ...  ...  ...  ...  ib 

Artizans  and  mechanics  should  do  the  king's 

work  like  kine  and  asses  (that  is,  lalour 

for  food  alone  without  asking  for  higlier 

wages)  ...  ...  ...  ...  ib 

The  king  should  always  ascertain  his  own  laches 

as  also  those  of  his  foes  ...  ...  ...  ib 

Skilful  men  in  the  kingdom  should  be  rewarded 

with  gratuities  ...  ...  ...  ib 

The  king  should  see  that  the  accomplishments  of 

accomplished  subjects  are  kept  up  by  a  proper 

system  of  encouragement  and  rewards  ...  ib 

The  king  should  look  to  Mandalas        ...  ...  ib 


TI  eONTHNT*. 


PAGE. 


The  king  should  see  that  the  fidelity  is  not 
tampered  with  of  his  ministers,  subjects, 
garrisons  within  forts,  and  forces     ...  ...  18 

The  times  of  declaring  war  and  making  peace         ...  ib 

The  son  of  the  defeated  king  should  be  demanded 

as  a  hostage .. .  ...  ...  ...  19 

The  king  should  always  treat  his  subordinate 

chiefe  kindly  and  with  justice  ...  ...  ib 

A  king  should  never  seek  to  war  with  that  mon- 
arch who  desires  to  conquer  the  whole  Earth     ...  ib 

A  powerful  king  should  never  seek  to  exter- 
minate inferior  kings  for  these  do  a  great 
deal  of  good  to  the  world  ...  ..,  ib 

If  a  strong  king  advances  against  a  weak  one, 

the  latter  should  adopt  conciliation  ...  ...  ib 

If  conciliation  fails,  he  should  adopt   force  ...  20 

By  falling  in  battle  he  may  escape  disgrace  and 

attain  to  Heaven  ...  ...  ...  ib 

Further  reflections  on  war  and  peace     ...  ...  ib 

Power  of  wealth,  power  of  allies,  power  of 

forresters,  power  of  paid  soldiery,  and  power 

of  the  mechanical  and  the  trading  classes  ...  21 

The  calamities  of  kings       ...  ...  ...  ib 

The  means  the  king  should  apply  for  effecting 

the  destruction  of  his  foes  ...  ...  22 

The  king  should  never  engage  in  war  before 

examining  his  own  strength  ...  ...  ib 

A  hundred  horse-sacrifices  and  righteous  rule 

productive  of  equal   merit  ...  ...  ib 

Before  retirement  Dhritarashtra  wishes  to  make 
gifts  for  the  advancement  in  the  other  world 
of  his  dead  sons  and  other  kinsmen...  ...  23 

The  subjects  of  the  kingdom  assembled  at  the 

request  of  Dhritarashtra  ...  ...  24 

Dhritarashtra's  touching  address  to  that  large 

concourse  of  men  of  all  orders         ...  ...  ib 

The  continuation  of  Chritarashtra's  address  ...  26 


27 


CONTENTS,  Vir 

PAGE.' 

The  citizens  exceedingly  agitated  upon  hearing 

Dhritarashtra's  address .. .  ...  •••  28 

They  elect  one  among  themselves, — a  learned 

Brahmana, — for  giving  the  old  king  their 

answer         ...  ...  ...  ••• 

The  Brahmana  thus  elected  exculpates  Duryo- 

dhana  of  all  faults         ...  ...  ...  ib 

The  Brahmana  attributes  the  carnage  on  the 

field  of  Kurukshetra  to  the  action  of  Destiny    ...  28 

The  Brahmana  praises  Yudhishthira  and  his 

brothers       ...  ...  ...  ...  29 

The  citizens  sorrowfully  acquiesce  in  the  old 

king's  resolve  to  retire  into  the  woods  ...  jb 

Dhritarashtra  sends  Vidura  to  Yudhishthira  for 

some  wealth  to  be  spent  for  the  advancement 

of  his  sons  and  other  kinsmen  in  the  other 

world  ...  ...  ...  ...  g(j 

YudhishMiira  and  Arjana  readily  assent  to  their 

uncle's  request  ...  ...  ...  jl, 

Bhima's  unwillingness  to  grant  the  request  ...  gi 

Arjuna  seeks  to  pacify  Bhimasena         ...  ...  ji. 

Bhima  reminds  his  brothers  of  the  woes  and  dis- 
grace inflicted  upon  them  by  Duryodhana 

and  others  for  whose  benefit  the  old  king 

asks  for  wealth 

•  •  • 

Arjuna  urges  Bhima  to  forget  the  wrongs  in- 
flicted by  Duryodhana  and  others  as  that 
conduct  becomes  them  batter 

Yudhishthira's  final  address  to  Vidura  in  which 
he  expresses  his  desire  of  giving  the  old  king 
as  much  wealth  as  he  needs  ...  ...  gj 

Vidura  reports  the  speeches  of  Yudhishthira, 

Arjuna,  and  Bhima  to  Dhritarashtra  ...  j^, 

Dhritarashtra  invites  thousands  of  deserving 

Brahmanas  and  makes  large  gifts  to  them         ...  34 

Tellers  and  scribes  appointed  by  Yudhishthira 
ceaselessly  ask  the  old  king  as  to  what  should. 
[     B     ] 


ib 


32 


VIII  «0NT1NT«, 


PlGf. 


be  given  to  each  recipient  that  presented 

himself         ...  ...  ...  ...  35 

Unto  him  that  was  to  get  a  hundred,  a  thousand 

was  given,  and  unto  him  that  was  to  receive 

a  thousand,  ten  thousand  was  given,  ...  ib 

Dhritaraahtra  ia  compared  to  an  ocean  in  the 

matter  of  that  sacrifice  of  gifts       ...  ...  ib 

The  gifts  come  t»  a  close     ...  ...  ...  86 

Dhritarashtra  puts  on  the  guise  of  a  forest- 
recluse  and  sets  out  for  the  forest    ...  ...  ib 

The  loud  wail  of  the  Bharata  ladies     ...  ...  ib 

Yudhishthira  and  others  pierced  with  great  grief  ...  ib 

They  all  follow  the  monarch  ...  ...  37 

Draupadi  and  the  other  ladies  also  of  the  Pan- 

davas  follow  the  king    ...  ...  ...  ib 

The  citizens  of  Hastinapura  all  distressed  at  the 

sight  of  old  king  leaving  them        ...  ...  ib 

The  uproar  of  men  and  women  standing  on  the 

terraces  of  houses  for  seeing  the  departure  of 

the  king       ...  •••  •••  •••  ib 

Dhritarashtra  leaves  the  city  by  the  principal 

gate  ...  •  •  •  •  •  •  •  •  •  lb 

Ditto  repeatedly  asks  those  that  followed  him 

to  desist       ...  ...  •••  ...  ib 

Vidura  resolved  to  retire  into  the  woods  with 

the  old  king  ...  ...  ...  ib 

Sanjaya  filled  with  the  same  desire       ...  ...  ib 

Kripa  and  Yuyutsu  desist  at  Dhritarashtra  s 

request         ...  ...  ...  •••  88 

Dhritarashtra  makes  over  Kripa  and  Yuyutsu  to 

Yudhishthira  ...  ...  ...  ib 

Kunti  resolves  to  retire  with  the  old  king  ...  ib 

Yudhishthira  seeks  to  dissuade  his  mother  ...  ib 

Kunti's  speech  to  the  Panda vas  ...  ...  ib 

Yudhishthira  repeats  his  dissuasions     ...  ...  '39 

Bhima  seeks  to  dissuade  his  mother      ...  ...  ib 

Kunti  disregards  the  words  of  her  sons  ...  ib 


CONTENTS.  IX 

Pies. 

The  speech  of  Kunti  to  her  sons,  in  which  she 

assigns  her  reasons  for  the  conduct  upon 

which  she  is  bent  ...  ...  ...  4'0- 

The  Pandavas  circumambulate  the  old  king  and 

his  party  for  taking  their  leave  to  return  ...  42- 

Dhritarashtra  makes  a  final  effort  for  dissuading 

Kunti  from  retiring  into  the  forest  with  him    ...  ib- 

Kunti's  firmness  ...  ...  ...  lb- 

The  loud  wail  of  grief  set  up  by  the  Bharata  ladies 

at  understanding  that  Kunti  would  not  return...  iS 

The  cheerless  aspect,  of  the  Kuru  city  ...  ...  43 

The  cheerlessnesa  of  the  Pandavas        ...  ...  ib- 

Dhritarashtra  reaches  the  banks  of  the  Bhagi- 

rathi  and  takes  rest  there  for  the  night  ...  ib^ 

Going  through  their  morning  acts  and  rites, 

Dhritarashtra  and  his  followers  continue 

the  journey  ...  ...  ...  ...  ib^ 

Dhritarashtra  takes  up  his  abode  on  the  banks 

of  the  Bhagirathi  ...  ...  ...  4% 

Brahmanas  and  others  come  to  see  the  monarch     ...  ib* 

The  king  gladdens  them  all  by  the  sweetness  of 

his  discourse  ...  ...  ...  jl,. 

Dhritarashtra  proceeds  to  the  retreat  of  Cata- 

yupa,  the  retired  king  of  the  Ko^alas  ...  lb 

Oatayupa  receives  him  with  great  respect  ...  ib 

Accompanied  by  Oatayupa,  Dhritarashtra  pro- 
ceeds to  the  retreat  of  Vyasa  ...  ...  ib 

Dhritarashtra  duly  initiated  into  the  forest  mode 

of  life  by  Vyasa  ...  ...  ...  ib 

Dhritarashtra  returns  to  the  retreat  of  Oatayupa 

for  residing  there  in  the  practice  of  penances    ....  ib 

At  the  command  of  Vyasa,  Oatayupa  instructs 

Dhritarashtra  in  all  the  rites  of  the  forest 

mode  of  life...  ...  ...  ...  ib' 

Dhritarashtra,  Gandhari,  Kunti,  Vidura,  and 

Sanjaya,  all  begin  to  practise  the  severest 

austerities   ..>  ...  ...  ...  4S 


Contents." 


PAGE 


Narada  and  Parvata  and  Vyasa  and  others  of 
high  penances,  with  Catayupa,  come  to  see 
Dhritarashtra  ...  ...  ...  45 

Dhritarashtra  receives  them  with  due  honours       ...  ib 

Narada  mentions  the  kings  that  attained  to 
Heaven  after  practice  of  penances  in  the  very 
retreat  chosen  by  Dhritarashtra       ...  ...  ib 

Catayupa  enquires  of  Narada  as  to  what  the  end 

is  that  is  attainable  by  Dhritarashtra  ...  47 

Narada  declares  the  end  attainable  by  Dhrita- 
rashtra on  expiration  of  three  years  from  that 
Qaiie  ...  .*.  >••  ...  ID 

The  Rishis  all  go  away,  satisfied  with  Dhrita- 

rashtra's  reception         ...  ...  ...  48 

The  anxiety  of  the  Pandavas,  as  also  of  others, 
about  the  fate  of  Dhritarashtra  and  others 
living  in  retirement      ...  ...  ...  ib 

The  cheerlessness  of  the  Pandavas  at  the  thought 
of  the  old  king  and  of  their  kinsmen  slaught- 
ered in  the  field  of  Kurukshetra     ...  ...  49 

Sahadeva  proposes  a  visit  to  the  woods  for  seeing 
the  old  king  and  Gandhari  and  Kunti  and 
Vidura  and  Sanjaya       ...  ...  ...  50 

Draupadi  prefers  the  same  request        ...  ...  ib 

King  Yudhishthira  orders  preparations  to  be 

made  for  the  proposed  visit  ...  ..»  ib 

Troops  ordered  out  for  escorting  the  king  and 

his  party        ...  ...  ...  ..»  51 

The  citizens  of  Hastinapura  and  the  inhabitants 
of  the  provinces,  desirous  of  seeing  Dhrita- 
rashtra, follow  Yudhishthira  ...  ...  ib 

Kripa  appointed  the  commander  of  the  forces 

accompanying  the  party  ...  ...  ib 

Yudhishthira  and  his  brothers  set  out   ...  ...  ib 

Draupadi  and  other  ladies  proceed  in  close  litters  ...  52^ 

The  ladies  scatter  wealth  as  they  proceed  in  their 

covered  conveyances       ...  ...  ...  ib 


GONTlifTS.  XI 

PIGE. 
The  whole  cavalcade  blazes  with  beauty  and 

splendour      ...  ...  ...  ...  52 

Yuyutsu  and  Dhaumya  left  at  Hastinapura  for 

conducting  the  government  and  guarding  the 

city  ...  .••  ...  ...  lb 

The  Pandavas  cross  the  Yamuna  and  behold 

their  uncle's  retreat  from  a  distance  ...  ib 

The  Pandavas,  as  also  all  their  followers,  alight- 
ing from  their  cars,  walk  on  foot     ...  ...  ib 

The  Pandavas  have  a  sight  of  Dhritarashtra, 

Gandhari,  and  Kunti    ...  ...  ...  5t 

Sahadeva  runs  to  meet  Kunti  ...  ...  ib 

The  Pandavas  fall  down  at  the  feet  of  their 

uncle,  aunt,  and  Kunti  ...  ...  .  ib 

The  Pandavas  take  from  the  hands  of  their  uncle 

and  aunt  and  mother  the  jars  of  water  they 

were  carrying  ...  ...  ...  ib 

The  citizens  &c.,  and  the  Bharata  ladiss  also, 

behold  the  old  king,  Gandhari  and  Kunti         ...  ib 

King  Yudhishthira  presents  the  citizens  to 

Dhritarashtra  ...  ...  ...  ib 

The  joy  of  Dhritarashtra  and  others  at  the  sight 

of  their  relatives  ...  ...  ...  ib 

Many  highly  blessed  Rishis  come  to  Dhritarash- 

tra's  retreat  for  seeing  the  Pandavas  ...  54 

Sanjaya  points  out  to  the  assembled  Rishis  the 

Pandavas  one  after  another  and  their  wives      ...  ib 

Dhritarashtra  enquires  of  Yudhishthira  about 

the  welfare  of  the  Pandavas  ...  ...  65 

Yudhishthira  enquires  after  Vidura     ...  ...  57 

Yudhishthira  beholds  Vidura  at  a  distance  ...  ib 

The  condition  of  Vidura     ...  ...  ...  ib 

The  death  of  Vidura  ...  ...  ...  58 

Vidura,  being  Dharma's  self,  casting  off  his  human 

body,  enters  the  body  of  Yudhishthira  by  Yoga  ...  ib 

Yudhishthira  desirous  of  cremating  the  body  of 

Vidura         ...  ...  ...  ...  ib 


Xil  CONTENTS. 


P16E. 


Yudlushthira  warned  againit  it  by  an  invisible 

voice  ...  ...  ...  ...  58 

Dhritarashtra  oflfers  fruits  and  roots  to  Yudhish- 

thira  and  his  brothers    ...  ...  ...  59 

The  Pandavas  pass  the  night  in  their  uncle's 

retreat         ...  ...  ...  ...  ib 

The  next  day  Yudhishtkira  and  his  brothers 

visit  the  other  retreats  in  that  forest  ...  ib 

Yudhishthira  naakes  presents  to  the  ascetics  re- 
siding in  that  forest       ...  ...  ...  60 

Many  Rishis  headed  by  Vyasa  come  to  Dhrita- 

rashtra's  retreat  ...  ...  ...  61 

Vyasa  enquires  after  Dhritarashtra's  welfare  ...  ib 

Ditto  enquires  after  the  welfare  of  Gandhari 

and  Kunti  ...  ...  ...  ...  ib 

Vyasa  tells  DhritarSshtra  and  others  who 

Vidura  was ...  ...  ...  •••  62 

Vyasa  explains  the  identity  of  Dharma  with 

Yudhishthira  ...  ...  ...  63 

Vyasa  asks  Dhritarashtra  as  to  what  he  wishes 

to  see  or  hear  ...  ...  ...  ib 

Putradargmna  Farva. 

Janamejaya  questions  Vai9ampayana  abeut  the 
particulars  of  Yudhishthira's  stay  at  the  re- 
treat ...  ...  ...  ...  ib 

Vyasa  declares  his  intention  of  accomplishing  the 

wish  of  Dhritarashtra  by  his  Yoga  puissance    ...  64 

Dhritarashtra  wishes  to  see  his  dead  children 

and  kinsmen  ...  ...  ...  65 

Vyasa  asks  Kunti  as  to  what  her  wish  is  ...  67 

Kunti  tells  the  story  of  Kama's  birth  ...  ...  ib 

Ditto  wishes  to  have  a  sight  of  the  slain  Kama     ...  68 

Vyasa  exculpates  Kunti  from  all  faults  ...  ib 

Vyasa  promises  to  show  every  one  the  persons 
whom  they  wished  to  see  and  who  were  in 
the  other  world  ...  ...  ...  69 


CONTENTS.  XIII 

PAOE. 

Vyasa  explains  to  the  party  who  among  the  dead 

was  what    ...  ...  ...  ...  69 

When  night  came,  Vyasa  plunges  into  the 

Bhagirathi  for  a  bath     ...  ...  ...  71 

The  warriors  slain  in  Kurukshetrajall  rise  up 
from  the  waters  of  the  Bhagirathi  with  a 
loud  uproar  ...  ...  ...  ...  ib 

Every  one  presented  the  same  aspect  that  he  did 

while  clad  for  battle        ...  ...  ...  ib 

Dhritarashtra  receives  from  Vyasa  the  power  of 

vision  ...  ...  ...  ...  72 

The  scene  is  exceedingly  wonderful  and  looks  like 

a  huge  painting  on  an  extended  canvas  ...  ib 

Dhritarashtra  filled  with  joy  at  the  sight  ...  ib 

Divested  of  wrath  and  malice,   the  spirits  of  the 

dead  mingle  with  the  living  in  happy  converse...  ib 

Towards  dawn  Vyasa  dismisses  the  whole  con- 
course of  spirits  ...  ....  ...  73 

They  return  to  their  reipective  places  in  the 

other  world  ...  ...  ...  ...  jj) 

With  Vyasa's  permission  many  widows  of  Bha- 

rata's  race  plunge  into  the  waters  of  the 

Bhagirathi  for  accompanying  their  deceased 

lords  ...  ...  ...  ...  74 

The  rewards  of  those  that  r«cite  theie  sections 

or  hear  them  recited      ...  ...  ...  ib 

Janamejaya  enquires  about  the  possibility  of 

men  whose  bodies  have  been  destroyed  to 

reappear  in  those  very  forms  ...  ...  75 

Vai^ampayana's  explanation  ...  ...  ib 

The  joy  of  Dhritarashtra  at  seeing  his  sons  whom 

he  had  never  seen  in  consequence  of  his 

blindness      ...  ...  ...  ...  78 

Janamcjaya  expresses  the  wish  of  beholding  his 

dead  father  through  Vyasa's  grace  ...  ...  ib 

The  re-appearance  of  Parikshit,  of  Camika,  and 

of  Cringin  ...      .  ...  ...  ...  ib 


Xiy  CO>f  TEXTS. 


PAGE. 


Janainejaya,  delighted  at  seeing  hia  sire,  and 
addresses  Astika  on  the  wonderful  character 
of  his  sacrifice  ...  ...  ...  79 

Astika's  praise  of  the  Island-born  Vyasa  ...  ib 

Janamejaya  honours  Astika  ...  ...  ib 

Ditto  asks  Vai^ampayana  about  the  sequel  of 

Dhritarashtra's  residence  in  the  woods  ...  ib 

Vyasa  comforts  Dhritarashtra  and  asks  him  to 

dismiss  the  Pandavas     ...  ...  ...  80 

Dhritarashtra  addresses  Yudhishthira  affection- 
ately and  dismisses  him  and  his  brothers  ....  ib 

Yudhishthira  offers  to  wait  upon  his  uncle  and 

his  two  mothers  ...  ...  ...  81 

Gandhari  dissuades  Yudhishthira  from  that  step     ...  ib 

Yudhishthira  asks  for  Kunti's  permission  to  wait 

upon  her      ...  ...  ...  .'•  ib 

Sahadeva  makes  the  same  offer  ...  ...  82 

Kunti  affectionately  dissuades  her  sons  from  re- 
maining with  her  and  thereby  obstructing 
her  penances  ...  ...  ...  ib 

The  Pandavas  obtain  the  leave  of  the  old  king 

and  their  mothers  to  return  home    ...  ,.,  ib 

The  old  king  embraces  all  the  Pandavas  one  after 

another         ...  ...  ...  ...  8S 

Gandhari  and  Kunti  embrace  Draupadi  and  the 
other  Bharata  ladies  and  instruct  them  as  to 
how  they  should  conduct  themselves  towards 
their  husbands  ...  ...  ...  ib 

The  Pandavas  and  their  men  all  set  out  for  their 

capital  ...  ...  ...  ...  ib 

Ndraddgamnna  Parva. 

Two  years  after  their  return  from  the  retreat,  the 

Pandavas  visited  by  Nilrada  ...  ...  ib 

Yudhishthira  enquires  of  Narada  after  his  uncle    ...  84 

Narada's  report  of  the  penances  of  Dhritarashtra 

and  Gandhari  and  Kunti  and  Sanjaya  ...  ib, 


CONTENTS.  XV 

PAGE. 

Dhritarashtra  and  Gandhari  and  Kunti  burnt 

in  a  forest-conflagration  ...  ...  85 

Sanjaya's  escape  ...  ...  ...  86 

The  ascetics  of  the  forest  glad  at  the  fate  of 

Dhritarashtra  and  Gandhari  and  Kunti  ...  ib 

The  grief  of  the  Pandavas  and  the  citizens  of 

Hastinapura  ...  ...  ...  ib 

Yudhishthira's  lamentations  at  the  fate  of  his 

uncle,  aunt,  and  mother  ...  ...  87 

Narada  consoles  Yudhishthira  by  informing  him 

of  the  sacred  character  of  the  fire  that  had 

burnt  the  royal  party     ...  ...  ...  88 

The  Pandavas  and  the  citizens  all  proceed  to  the 

Bhagirathi  for  offering  oblations  of  water  to 

the  deceased  king  and  queens         ...  ...  89 

Yudhishthira  sends  a  number  of  men  to  the 

retreat  for  duly  cremating  the  remains  of 

his  uncle,  aunt,  and  mother  ...  ...  ib 

Yudhishthira  performs  the  ^rdddas  of  the 

deceased  king  and  queens  ..^  ...  90 

Yudhishthira  makes  large  gifts  ...  ...  ib 

Yudhishthira  returns  to  the  capital      ...  ...  ib 

The  return  of  the  men  despatched  to  the  forest 

retreat  for  performing  the  last  rites  to  the 

remains  of  the  deceased  ...  ...  ib 

The  cheerlessness  of  Yudhishthira        ...  ...  ib 

Having  heard  this  Farvan  recited,  one  should 

feed  Brahmanas  with  Habishya      ...  ...  ib 

FINIS. 


[     G     ] 


THE  MAHABHARATA 

OF 
KBISHNA-DWAIPAYANA  VYASA 
TRANSLATED 

INTO 

ENGLISH  PROSE 

Published  and  distributed  chiefly  gratis 

BY 

SUNDARI  BiLi  ROY, 

WIDOW  OF 

PRATiPA  CHANDRA  ROY,  c.  i.  El 


MAUSALA  PARVA. 


CALCUTTA  : 

BHARATA  PRESS. 
No.  1,  Raja  Gooboo  Dass'  S^beet. 

Printed  by  Kali  Diss  Sen. 

1896. 

(  Thi  right  oj  iramlatm  h  reimedi, ) 


;...;;.    .,,    I.     NOTICE. 

The  i9ramava3ika  Parva  is  completed.  The  Mausala  is 
taken  up.  Of  the  eighteen  Parvas,  the  Mausala  is  the  six- 
teenth. Besides  the  Mausala,  therefore^  there  are  two  Parvas 
still,  viz.,  the  Mahaprasthanika  and  the  Swargarohanika.  If 
I  succeed  in  ascending  one  rung  more,  there  will  still  remain 
the  top-most  one.  Whether  I  shall  succeed  in  reaching  the 
topmost  rung  is  known  only  to  the  Omniscient  Lord  who 
befriended  the  Pandavas  in  their  sorest  trials  and  whose  com- 
passion for  the  distressed,  if  they  rely  on  Him,  is  unbounded. 
I  have  set  my  whole  heart  on  the  accomplishment  of  the  taski 
If  notwithstanding  all  my  exertions,  failure  instead  of  success 
be  mine,  the  reproach,  I  am  pursuaded,  will  not  be  mine,  for 
I  am  but  a  purdanashin  Hindu  widow  whose  utmost  re- 
sources can  achieve  very  little.  Assisted  by  his  friends  and 
patrons  my  husband  was  able  to  issue  94  faicicules.  Since 
his  demise  I  have  been  able  to  issue  4  fascicules  within  a 
period  of  eight  montha.  I  have  unhesitatingly  devoted  my 
little  stridhan  to  the  purpose.  Not  only  has  that  little  been 
swallowed  up,  but  I  have  been  obliged  to  supplement  it  by 
debts.  I  have  addressed  applications  to  almost  all  the  patrons 
of  my  husband,  including  the  several  local  Governments  and 
the  princes  and  chiefs  of  India.  A  Hindu  widow  can  do  no 
more.  The  results  of  those  applioatioms  is  still  unknown.  I 
have  not,  however,  abandoned  hope.  Hope  that  sustains  all 
men  in  distress  is  sustaining  me.  I  am  adding  to  my  debts 
and  the  debts  left  me  by  my  husband,  for  the  completion  of 
the  enterprise  is  my  chief  Vrata  or  vow  of  life.  For  my  part, 
I  shall  spare  no  pains  to  perform  the  Avahhrata  or  final  bath 
with  which  that  Vrata  is  to  end.  At  times,  however,  hope 
fails  to  cheer  me.  The  issue  is  in  the  hands  of  the  All-power- 
ful and  All-merciful  Father  of  the  universe.  May  His  will 
be  done  ! 

Next  to  the  Lord  Hari  who  never  abandoned  my  husband, 
my  reliance  is  on  those  friends  and  patrons  who  always  res- 
ponded to  my  husband's  appeals.    It  is  impossible  to  think 


(     2     > 

that  they  who  have  done  so  much  to  aid  the  enterprise  will 
turn  away  from  it  now  that  it  is  so  near  completion.  Pro- 
fessor E.  B.  Cowell  and  Mr.  C.  H.  Tawney,  with  that  love 
which  have  always  distinguished  them  of  Oriental  literature 
and  with  that  kindness  which  is  theirs  for  struggling  distress, 
have  both  written  to  Mahamahopadhyaya  Mahesh  Chandra 
Nyayaratna,  urging  him  to  befriend  me  to  the  best  of  his 
power.  Mahamahopadhyaya  Nyayaratna  is  a  tower  of  strength. 
The  exertion  of  his  influence  cannot  go  for  nothing.  My 
obligations  to  Mons.  A.  Barth  and  other  continental  scholars, 
as  also  to  Professor  Lanman  and  other  American  scholars,  as 
also  to  Dr.  R.  Rost  and  Professor  Max  Muller,  it  would  be  im- 
possible to  exaggerate.  Every  one  of  these  emenent  men  is 
trying  his  best  to  help  me.  May  the  Almighty,  if  not  for  my 
sake,  at  least  for  theirs,  crown  those  exertions  with  success  ! 

SUNDARI  BALA  ROY. 


TABLE  OF  CONTENTS. 


MAUSALA  PARVA. 


PAGE. 

Yudhishthira  notices  unusual  portents...  ...  1 

The  Pandavas  receive  intelligence  of  the  destruc- 
tion of  the  Vrishnis  at  one  another's  hands 
and  of  the  departure  of  Rama  and  Krishna 
from  the  world  ...  ...  ...  2 

Janaraejaya  enquires  about  the  particulars  of 
the  destruction  of  the  Vrishnis  and  the 
Andhakas   ...  ...  ...  ...  ib 

VaiQampayana  ascribes  the  destruction  to  the 

influence  of  Time         ...  ...  ...  ib 

Janamejaya  enquires  about  the  details  ...  ib 

The  story  of  the  Yadava  youths  dressing  Vabhru 
up  as  a  woman  quick  with  child  and  enquir- 
ing of  Narada,  Vigwamitra,   and  Kanwa  as 
to  what  the  sex  will  be  of  the  offspring  she 
would  bring  forth  ...  ...  ...  ib 

The  Rishis,  enraged  at  the  deception  sought  to 
be  practised  on  them,  denounce  the  curse 
that  Vabhru  will  bring  forth  a  terrible  iron 
bolt  that  will  cause  the  destruction  of  the 
Vrishnis  and  Andhakas  with  the  exception 
of  Rama  and  Krishna  ...  ...  ...  ib 

Krishna  does  not  seek  to  nullify  the  curse  ...  3 

The  fact  of  the  curse  reported  to  king  Ugrasena    ...  ib 

Vabhru  brings  forth  an  iron  bolt  ...  ...  ib 

King  Ugrasena  orders  the  bolt  to  be  reduced  to 

fine  powder  and  cast  into  the  sea    ...  ...  ib 

The  manufacture  of  wines  and  spirits  forbidden 

at  the  Vrishni  city        ...  ...  •••  ib 


2  CONTENTS. 

PAGE. 

The  dreadful  portents  of  calamity  daily  seen  by 

the  Vrishnis  throughout  the  city     ...  ...  8 

The  Vrishnis  and  the  Andhakas  become  disres- 
pectful towards  the  Brahraanas       ...  ...  4 

Portents  in  the  sky  ...  ...  ...  ib 

Krishna  understands  that  the  curse  of  Gandhari 

is  about  to  be  fulfilled    ...  ...  ...  5 

Krishna  proclaims  the  necessity  of  a  pilgrimage 

of  the  Vrishnis  to  the  sea-coast       ...  ...  ib 

The  dream  dreamt  by  the  Vrishni  ladies  ...  ib 

The  ascension  into  the  sky  and  disappearance  of 

Krishna's  celebrated  discus  ...  ...  6 

The  sudden  flight  over  the  surface  of  the  sea  and 
disappearance  of  Krishna's  steeds  with  the 
celebrated  car  unto  which  they  were  yoked       ...  ib 

The  Vrishnis  with  their  forces  set  out  of 

Dwaraka  for  Prabhasa  ...  ...  ...  ib 

Uddhava  takes  leave  of  the  Vrishnis  and  of 

Krishna  for  departing  from  the  world  ...  ib 

The  Vrishnis  behold  Uddhava  ascend  the  sky, 

filling  it  with  his  effulgence  ...  ...  7 

The  Vrishnis,  mixing  wine  with  the  food  in- 
tended for  Brahmanas,  give  it  away  unto 
monkeys  and  apes  ...  ...  ...  ib 

The  foremost  ones  among  the  Vrishnis  begin  to 
indulge  in  wine  in  the  very  presence  of 
Krishna        ...  ...  ...  ...  jb 

Tuyudhana  derides  Kritavarman  for  his  having 
slain  the  warriors  of  Pandavas  while  they 
were  asleep  ...  ...  ...  ...  jb 

■Kritavarman  replies  by  referring  to  Yuyudhana's 
cowardly  act  of  slaying  Bhuri^ravas  while 
the  latter,  casting  off  his  weapons,  sat  in 
Yoga  ...  ...  ...  ...  ib 

Yuyudhana  refers  to  the  conduct  of  Kritavar- 
man towards  Satrajit  in  the  matter  of  the 
celebrated  gem  SyamantaJca  ....  ...  ib 


THE  MAHABHARATA. 


MAUSALA  PARVA. 


Section  I. 


Boiving  down  unto  Ndrayana,  and  to  Nara,  the  foremast 
nf  men,  as  tdso  to  the  goddess  Saraswati,  shovdd  the  word 
Jaya  he  uttered. 

VaiQampayana  said,— "When  the  thirty-sixth  year  (after 
the  battle)  was  reached,  the  delighter  of  the  Kurus,  viz., 
Yudhishthira,  beheld  many  unusual  portents,^  Winds,  dry 
and  strong,  and  showering  gravels,  blew  from  every  side. 
Birds  began  to  wheel,  making  circles  from  right  to  left.* 
The  great  rivers  ran  in  opposite  directions.  The  horizon  on 
every  side  seemed  to  be  always  covered  with  fog.  Meteors, 
showering  (blazing)  coals,  fell  on  the  Earth  from  the  sky.* 
The  Sun's  disc,  O  king,  seemed  to  be  always  covered  with 
dusfc.  At  its  rise,  the  great  luminary  of  day  was  shorn  of 
splendour  and  seemed  to  be  crossed  by  headless  trunks  (of 
human  beings).*  Fierce  circles  of  light  were  seen  every  day 
around  both  thfe  Sun  and  the  Moon.*  These  circles  showed 
three  hues.  Their  edges  seemed  to  be  black  and  rough  and 
ashy-red  in  colour.^  These  and  many  other  omens,  foreshad- 
owing fear  and  danger,  were  seen,  0  king,  and  filled  the 
hearts  of  men  with  anxiety.®  A  little  while  after,  the  Kuru 
king  Yudhishthira  heard  of  the  wholesale  carnage  of  the  Vrish- 
nis  in  consequence  of  the  iron  bolt.^  The  son  of  Pandu,  hear- 
ing that  only  Vasudeva  and  Rama  had  escaped  with  life,  sum- 
moned his  brothers  and  took  counsel  with  them  as  to  what 
they  should   do.^      Meeting   with   one   another,  they   became 


*  This  refers  to  the  well-known  phenomenon   called   Corona   of  the 


two  great  luminaries. — T. 


2  MAHABHARATA. 

greatly  distressed  upon  hearing  that  the  Vrishnis  had  met 
with  destruction  through  the  Brahmana's  rod  of  chastisement.* 
The  death  of  Vasudeva,  like  the  drying  up  of  the  ocean, 
those  heroes  could  not  believe.  In  fact,  the  destruction  of  the 
wielder  of  ^arnga  was  incredible  to  them.^°  Informed  of  the 
incident  about  the  iron  bolt,  the  Pandavas  became  filled  with 
grief  and  sorrow.  In  fact,  they  sat  down,  utterly  cheerless 
and  penetrated  with  blank  despair."** 

Janamejaya  said, — "Indeed,  0  holy  one,  how  was  it  that 
the  A.ndhakas  along  with  the  Vrishnis,  and  those  great  car- 
warriors,  viz.,  the  Bhojas,  met  with  destruction  in  the  very 
sight  of  Vasudeva  ?"" 

Vai9ampayana   continued,— "When   the   thirty-sixth  year 
was  reached  (after  the  great  battle)  a  great  calamity  overtook  j 
the  Vrishnis.     Impelled  by  Time,  they   all    met  with   destruc- 
tion in  consequence  of  the  iron  bolt."*^ 

Janamejaya  said, — "Cursed  by  whom  did  those  heroes,  viz., 
the  Vrishnis,  the  Andhakas,  and  the   Bhojas,  met    with   des- 
truction ?     O  foremost  of  regenerate   persons,  do  thou  tell    me 
this  in  detail !"" 

Vaigampayana  continued, — "One  day,  the  Vrishni  heroes 
numbering  Sarana  amongst  them,  saw  Viijwamitra  and  Kanwa 
and  Narada  arrived  at  Dwaraka.*^  Afflicted  by  the  rod  of 
chastisement  wielded  by  the  deities,  those  heroes,  causing 
Camva  to  be  disguised  like  a  woman,  approached  those  ascetics 
and  said,*^ — 'This  one  is  the  wife  of  Vabhru  of  immeasurable 
energy  who  is  desirous  of  having  a  son.  Ye  Rishis,  do  you 
Icnow  for  certain  what  this  one  will  bring  forth  ?'*^  Hear 
now,  O  king,  what  those  ascetics,  attempted  to  be  thus  de- 
ceived, said,*^ — 'This  heir  of  Vasudeva,  by  name  Camva,  will 
bring  forth  a  fierce  iron  bolt  for  the  destruction  of  the  Vrish- 
nis and  the  Andhakas  !*^  Ye  wicked  and  cruel  ones,  intoxicat- 
ed with  pride,  through  that  iron  bolt  ye  will  become  the 
exterminators  of  your  race  with  the  exception  of  Rama  and 
Janarddana  \"^  The  blessed  hero  armed  with  the  plough  will 
enter  the  ocean,  casting  off  his  body,  while  a  hunter  of  the 
name  of  Jara  will  pierce  the  high-souled  Krishna  while  lying 
on   the  ground  1'^' — Endeavoured   to   be    deceived     by   those 


ifAUSALA  PARVA.'  9t> 

"wicked  ones,  those  ascetics,  with  eyes  red  in  wrath,  looked  afc 
each  other  and  uttered  those  words.     Having  said  so  they  then 
proceeded  to  see  Ke^ava.^^     The  slayer  of  Madhu,  informed  of 
what  had  taken  place,  summoned   all   the   Vrishnis   and   told 
them  of  it.     Possessed  of  great  intelligence  and  fully  acquaint- 
ed with  what  the  end  of  his   race   would   be,  he   simply   said 
that  that  which  was  destined  would  surely  happen.^^    Hrishi- 
kega  having  said  so,  entered   his   mansion.     The   Lord   of  the 
universe  did  not  wish  to  ordain   otherwise.^*     When   the  next 
day  came,  Camva  actually  brought  forth   an  iron  bolt  through 
which  all  the  individuals  in  the  race  of  the   Vrishnis   and   the 
Andhakas  became   consumed    into   ashes."^    Indeed,    for  the 
destruction  of  the  Vrishnis  and  the  Andhakas,  Gamva  brought 
forth,  through  that  curse,  a  fierce   iron   bolt  that  looked  like  a 
gigantic  messenger  of  death.     The  fact  was  duly   reported   to 
the  king."*     In  great   distress  of  mind,  the   king   (Ugrasena) 
caused  that  iron  bolt  to  be   reduced   into  fine   powder.    Men 
were  employed,  O  king,  to   cast   that   powder   into  the   sea.'''' 
At  the   command   of  Ahuka,  of  Janarddana,  of  Rama,  and  of 
the  high-souled  Vabhru,  it  was,  again,  proclaimed   throughout 
the  city,^^  that  from  that  day,  among   all  the  Vrishnis  and  the 
Andhakas  no  one  should  manufacture   wines  and  intoxicating 
spirits  of  any  kind,^^  and  that  whoever   would  secretly  manu- 
facture wines  and  spirits  should  be   impaled  alive  with   all  his 
kinsmen.^®     Through  fear  of  the   king,  and   knowing   that   ib 
was  the  command  of  Rama   also   of  unimpeachable   deeds,  all 
the  citizens  bound  themselves  by  a  rule   and   abstained   firoin, 
manufacturing  wines  and  spirits."*^ 


Section  II. 

Vaigampayana  said, — "While  the  Vrishnis  and  the  Andha- 
kas were  thus  endeavouring  (to  avoid  the  impending  calamity), 
the  embodied  form  of  Time  (Death)  every  day  wandered  about 
their  houses.^  He  looked  like  a  man  of  terrible  and  fierce 
aspect.  Of  bald  head,  he  was  black  and  tawny  of  complexion. 
Sometimes  he  was  seen  by  the  Vrishnis  as  he  peered  into  their 
houses.^    The  mighty  bowmen  among  the  Vrishnis  shot  bun.- 


9  MAHABHABATA. 

dreds  and  thousands  of  shafts  at  him,  but   none  of  these  suc- 
ceeded in  piercing  him,  for  he  was  none   else   than   the  Des- 
troyer of  all  creatures.^     Day  by  day  strong   winds   blew,  and 
many  were  the  evil  omens   that   arose,  awful  and   foreboding 
the  destruction   of  the   Vrishnis   and   the   Andhakas.*      The 
streets  swarmed  with  rats   and    mice.     Earthen    pots   showed 
cracks  or  broken  from  no  apparent  cause.     At   night,  the   rats 
and  mice  ate  away   the   hair  and    nails  of  slumbering    men.^ 
Sarikas  chirped,  sitting   within   the   houses  of  the   Vrishnis, 
The  noise  made  by  those   birds   ceased   not   for  even   a   short 
while  by   day   or   by   night.^     The  Sarashas  were   heard   to 
imitate  the  hooting  of  the  owl,  and  goats  imitated   the   cries, 
O    Bharata,  of  jackals.''     Many   birds   appeared,    impelled   by 
Death,  that  were  pale  of  complexion  but  that  had  legs  red  of 
hue.     Pigeons  were  seen  to  always  disport  in  the  houses  of  the 
Vrishnis.^    Asses  were  born  of  kine,  and   elephants   of  mules. 
Cats  were  born  of  bitches,  and  mouse  of  the   mungoose.^     The 
Vrishnis,  committing  sinful  acts,  were   not   seen   to   feel   any 
shame.     They  showed  disregard  for   Brahmanas  and   the  Pitris 
and  the  deities.^*     They  insulted  and  humiliated  their  precep- 
tors and  seniors.     Only  Rama  and  Janarddana  acted  diflferent- 
ly.     Wives  deceived   their   husbands,  and   husbands  deceived 
wives.^^     Fires,  when   ignited,  cast   their   flames   towards  the 
left.     Sometimes  they  threw   out   flames  whose  splendour  was 
blue  and  red.^'^     The  Sun,  whether  when  rising  or  setting  over 
that  city,  seemed   to   be   surrounded   by   headless  trunks   of 
human  form.^*     In   cook-rooms,  upon    food  that  was  clean  and 
well-boiled,  were  seen,  when  it  was  served  out   for   eating,  in- 
numerable worms  of  diverse  kindg.^*     When   Brahmanas,  re- 
ceiving gifts,  blessed  the  day  or  the  hour  (fixed  for  this  or  that 
undertaking)  or  when  high-souled   men  were  engaged  in  silent 
recitations,  the   heavy   trend    was   heard   of  innumerable  men 
running  about  but  no  one  could  be  seen  to  whom  the   sound  of 
such  tread  could  be   ascribed."     The   constellations  were  re- 
peatedly seen  to  be  struck  by  the   planets.     None  amongst  the 
Yadavas  could,  however,  obtain  a  sight  of  the  constellation  of 
his  birth,^^    When  the  Panchajanya  was  blown  in  their  houses, 
asses  of  dissonant  and  awful   voice,  brayed   aloud   from  every 


MA us ALA  PART A.  5 

direction.**'  Beholding  these  signs  that  indicated  the  perverse 
course  of  Time,  and  seeing  that  the  day  of  the  new  moon 
concided  with  the  thirteenth  (and  the  fourteenth)  lunation, 
Hrishikega,  summoning  the  Yadavas,  said  unto  them  these 
words:*® — 'The  fourteenth  lunation  has  been  made  the  fifteenth 
by  Rahu  once  more.  Such  a  day  had  appeared  at  the  time 
of  the  great  battle  of  the  Bharatas.  It  has  once  more  ap- 
peared, it  seems,  for  our  destruction.'+*^ — The  slayer  of  Ke9i, 
viz.,  Janarddana,  thinking  upon  the  omens  that  Time  showed, 
understood  that  the  thirtysixth  year  had  come,  and  that  what 
Gandhari,  burning  with  grief  on  account  of  the  death  of  her 
sons,  and  deprived  of  all  her  kinsmen,  had  said  was  about  to 
transpire.^""^*  'The  present  is  exactly  similar  to  that  time 
which  Yudhishthira  had  noted  at  sight  of  those  awful  omens 
which  appeared  when  the  two  armies  were  arrayed  in  order  of 
battle.'"*^  Vasudeva,  having  said  so,  endeavoured  to  bring  about 
those  occurrences  which  would  make  Gandhari's  words  true. 
That  chastiser  of  foes  commanded  the  Vrishnis  to  make  a 
pilgrimage  to  some  sacred  water.*^  The  messengers  forthwith 
proclaimed  at  the  command  of  Kecjava  that  the  Vrishnis 
should  make  a  journey  to  the  sea-coast  for  bathing  in  the 
sacred  waters  of  the  ocean."-* 


Section  III. 

Vai9ampayana  said, — "At  that  time  the  Vrishni  ladies 
dreamt  every  night  that  a  woman  of  black  complexion  and 
white  teeth,  entering  their  abodes,  laughed  aloud  and  ran 
through  Dwaraka,  snatching  from  them  the  auspicious  threads 
in   their   wrists.*      The    men  dreamt   that    terrible   vultures, 

*  The  blare  of  the  conch  is  regarded  as  a  good  omen.  In  the  houses 
of  the  Yadavas,  however,  as  soon  as  a  conch  ■was  blown,  it  was  follow- 
ed by  the  bray  of  asses  all  around.     That  was  an  evil  omen. — T. 

t  The  moon  has  altogether  fifteen  lunations.  Sometime  two  and 
even  three  lunations  coincide  in  course  of  a  single  solar  day.  The  last 
phenomenon  is  called  'Tryahasparga.'  Bahu  is,  in  really,  the  descend- 
ing node  of  the  moon.  A  Tryahaspar^a,  brought  about  by  the  action  of 
Bahu,  is  looked  upon  as  a  very  fatal  day. — T, 


B  UAHABHARATA. 

entering  their  houses  and  fire-chambers,  gorged  themselves  on 
their  bodies.^  Their  ornaments  and  umbrellas  and  standards 
and  armour  were  seen  to  be  taken  away  by  terrible  Rakshas.* 
In  the  very  sight  of  the  Vrishnis,  the  discus  of  Krishna,  given 
by  Agni,  made  of  iron  and  having  its  nave  composed  of 
hardest  adamant,  ascended  into  the  firmament.*  In  the  very 
sight  of  Daruka,  the  excellent  car  of  Vasudeva,  of  solar  efful- 
gence, and  properly  equipt,  was  taken  away  by  the  horses 
yoked  unto  it.  Those  foremost  of  steeds,  numbering  four,  {viz., 
Caivya,  Sugriva,  Meghapushpa  and  Valahaka),  and  endued 
with  the  speed  of  thought,  fled  away,  dragging  the  car  after 
them  along  the  surface  of  the  ocean.^  The  two  great  standards 
of  Krishna's  car  and  Valadeva's  car,  viz.,  that  with  the  device 
of  Garuda  and  that  bearing  the  device  of  the  palmyra,  which 
were  reverently  worshipped  by  those  two  hert)es,  were  taken 
away  by  Apsaras  who,  day  and  night,  called  upon  the  Vrish- 
nis and  the  Andhakas  to  set  out  on  a  pilgrimage  to  some 
sacred  water.®  When  these  omens  were  seen  and  heard,  those 
foremost  of  men,  viz.,  the  mighty  car- warriors  of  the  Vrishnis 
and  the  Andhakas,  became  desirous  of  setting  out,  with  their 
whole  families,  on  a  pilgrimage  to  some  sacred  water.^  They 
prepared  diverse  kinds  of  viands  and  edibles  and  diverse  kinds 
of  wines  and  meat.^  The  troops  of  the  Vrishnis  and  the 
Andhakas,  blazing  with  beauty  and  endued  with  fierce  energy ,^ 
then  set  out  from  the  city  on  cars  and  steeds  and  elephants.' 
The  Yadavas  then,  with  their  wives,  proceeded  to  Prabhasa 
and  took  up  their  residence  there,  each  in  the  ^^temporary) 
habitation  that  was  assigned  to  him,  and  all  having  an  abund- 
ance of  provisions  consisting  of  edibles  and  drink.^**  Hearing 
that  they  had  taken  up  their  abode  on  the  sea-coast,  Uddhava, 
the  wisest  of  men,  who  was,  besides,  well-versed  in  Yoga, 
proceeded  there  and  took  their  leave  (for  departing)."  Krish- 
na, with  joined  hands,  saluted  Uddhava,  and  seeing  him  bent 
on  departing  (from  the  world)  and  knowing  that  the  destruc^ 
tion  of  the  Vrishnis  was  at  hand,  did  not  feel  any  disposition. 
to  prevent  him."  The  mighty  car-warriors  among  the  Vrish- 
nis and  the  Andhakas,  whose  hour  had  come,  then  saw  Ud- 
dhava proceed  on  his  great  joujney,  filling   the   whole   welkiu 


MAUSALA  PARTA.  7 

with  his  Splendour."  The  Vrishnis,  mixing  with  wine  the 
food  that  had  been  cooked  for  high-souled  Brahmanas,  gave  it 
away  unto  monkeys  and  apes.^*  Those  heroes  of  fierce  energy 
then  began  their  high  rivelS;  of  which  drinking  formed  the 
chief  feature,  at  Prabhasa.  The  entire  field  echoed  with  the 
blare  of  hundreds  of  trumpets  and  abounded  with  actors  and 
dancers  plying  their  vocations.^®  In  the  very  sight  of  Krish- 
na. Rama  began  to  drink,  with  Kritavarman,  Yuyudhana 
and  Gada  and  Vabhru  also  did  the  same.^®  Then  Yuyudhana, 
inebriated  with  wine,  derisively  laughing  at  and  insulting 
Kritavarman  in  the  midst  of  that  assembly,  said," — 'What 
Kshatriya  is  there  who,  armed  with  weapons,  will  slay  men 
locked  in  the  embraces  of  sleep  and,  therefore,  already  dead  ? 
Hence,  0  son  of  Hridika,  the  Yadavas  will  never  tolerate 
what  thou  hast  done  !'^^  When  Yuyudhana  had  said  these 
words,  Pradyumna,  that  foremost  of  car-warriors,  applauded 
them,  expressing  his  disregard  for  the  son  of  Hridika.^^  High- 
ly incensed  at  this,  Kritavarman,  emphasising  his  disregard 
for  Satyaki  by  pointing  to  him  with  his  left  hand,  said  these 
words  r^** — 'Professing  thyself  to  be  a  hero,  how  couldst  thou 
so  cruelly  slay  the  armless  Bhurigravas  who,  on  the  field  of 
battle,  (gave  up  all  hostile  intentions  and)  sat  in  prdya  V^^ 
Hearing  these  words  of  his,  Kegava,  that  slayer  of  hostile 
heroes,  giving  way  to  wrath,  cast  an  angry  glance  at  Kritavar- 
man.^^ Then  Satyaki  informed  the  slayer  of  Madhu  as  to  how 
Kritavarman  had  behaved  towards  Satrajit  for  taking  away 
from  him  the  celebrated  gem  iiyamantakaP  Hearing  the 
narrative,  Satyabhama,  giving  way  to  wrath  and  tears,  ap- 
proached Kegava  and  sitting  on  his  lap  enhanced  his  anger 
(for  Kritavarman).'^*  Then  rising  up  in  a  rage,  Satyaki  said, 
— 'I  swear  to  thee  by  Truth  that  I  shall  soon  cause  this  one  to 
follow  in  the  wake  of  the  five  sons  of  Draupadi,  and  of 
Dhrishtadyumna  and  Cikhandin, — they,i;i2;.,  that  were  slain  by 
this  sinful  wretch,  while  they  were  asleep,  with  the  assistance 
of  Drona's  son.  0  thou  of  slender  waist,  Kritavarman's  period 
of  life  and  fame  have  come  to  their  end.'"^""  Having  said 
these  words,  Satyaki  rushed  at  Kritavarman  and  severed  his 
head  with  a   sword    in    the   very   sight   of  Kecava.-*     Yuyu- 


8  MAHABHARATA. 

dhana,  having  achieved  this  feit,  began   to  strike   down  others 
there   present.     HrishikcQa  ran    to   prevent    him    from    doing 
further  mischief.^'-*     At    that   time,  however,  0    monarch,  the 
Bhojas  and  Andhakas,  impelled  by  the  perverseness  of  the  hour 
that  had  come  upon  them,   all  bccime    as   one    man    and   sur- 
rounded the    son   of  Cini-^*®     Janarddaiia    of  mighty    energy, 
knowing  the  character   of  the  hour,  stood    unmoved    without 
giving  way  to  anger  at    the   sight   of  those    heroes    rushing  in 
wrath  at  Satyaki  from    every   side.^^     Urged  by  fate    and   in- 
ebriated with  drink,  they  began  to  strike  Yuyudhana  with  the 
pots  from  which  they    had    been  e  iting.^-     When    the   son    of 
Cini  was  being  thus    assaulted,  Rukmini's  son    became    highly 
enraged.     He  rushed  for^vard  for   rescuing   Satyaki    who   was 
engaged  with  the  Bhojas   and   the  Andhakas.^^     Endued  with 
might  of  arms  and  wealth  of  energy,  those  two  heroes  exerted 
themselves  with  great  courage.     But  as   the    odds    were    over- 
whelming,   both    of  them    were   slain    in    the    very    sight   of 
Krishna.^*     The  delighter   of  the    Yadus,  beholding   his   own 
son,  and  the  son  of  Cini  too,  slain,  took  up,  in  wrath,  a  hand- 
ful of  the  Erald  grass  that   grew    there.^^     That    handful    of 
grass  became  a  terrible  bolt  of  iron    endued    with    the   energy 
of  the  thunder  bolt.     With   it    Krishna    slew    all   those    that 
came  before  him.^^     Then  the  Andhakas  and  the    Bhojas,  the 
Caineyas  and  the  Vrishnis,  urged  by  Time,  struck  one  another 
in  that   fearful    melee."     Indeed,  0    king,  whoever   amongst 
them  took  up  in  wrath  a  few  blades  of  the  Erakd  grass,  these, 
in  his  hands,  became  soon   converted   into   a    thunder-bolt,  O 
puissant  one  !^^     Every  blade  of  grass    there    was   seen    to  be 
converted  into  a  terrible  iron    bolt.     All    this,  know,  O   king, 
was  due  to   the  curse  denounced    by    Brahmanas.^^     He    who 
hurled    a   blade    of  grass   saw   that    it    pierced  through   even 
such   things   as    were    utterly    impenetrable.      In    fact,  every 
blade  was  seen    to    become    a    terrible    bolt    having   the    force 
of  thunder.*^     Son  killed  sire,  and  sire  killed  son,  0  Bharata  ! 
Inebriated  with  wine,  they  rushed  and  fell  upon  one  another.** 
The  Kukuras  and  the    Andhakas    met    with   destruction    like 
insects  rushing  at  a  blazing   fire.     As    they    were    thus   being 
slaughtered,    no   one   among   them    thought    of  escaping   by 


ilAUSALA  PARVA. 


flight*-  Knowing  that  the  hour  of  destruction  had  come,  the 
mighty-armed  Ke^ava  stood  there,  eyeing  everything.  In- 
deed, the  slayer  of  Madhu  stood,  raising  a  bolt  of  Iron  formed 
of  a  blade  of  grass/*  Beholding  that  Camva  was  slain,  as 
also  Charudeshna  and  Pradyumna  and  Aniruddha,  Madhava 
became  filled  with  rage.**  Beholding  Gada  lying  dead  on  the 
ground,  his  wrath  became  enhanced.  The  wielder  of  Carnga 
and  the  discus  and  the  mace  then  exterminated  the  Vrishnis 
and  the  Andhakas.*^  Hear,  0  king,  what  that  conquerer  of 
hostile  towns,  viz.,  Vabhru  of  mighty  energy,  and  Daruka, 
*hen  said  to  Krishna.*^ — '0  holy  one,  a  very  large  number  of 
m.en  has  been  slain  by  thee  !  Turn  now  to  where  Rama  has 
gone  !     We  wish  to  go  there  where  he  has  proceeded.' "" 


Section  IV. 

Vaigampayana  said, — "  Then  Daruka,  and  Ke^ava  and 
Vabhru  left  that  spot,  following  in  the  wake  of  Rama  (for 
discovering  his  retreat).  They  beheld  that  hero  of  infinite 
energy  sitting  thoughtfully,  reclining  his  back  against  a  tree,  in 
a  solitary  spot  of  earth.*  Finding  Rama  of  great  soul,  Krish- 
na commanded  Daruka,  saying, — 'Going  to  the  Kurus,  inform 
Partha  of  this  great  slaughter  of  the  Yadus.^  Let  Arjuna 
come  here  quickly,  hearing  of  the  destruction  of  the  Yadavas 
through  the  Brahman  as'  curse.'  Thus  addressed.  Daruka,  de- 
prived of  his  senses  by  grief,  proceeded  on  a  car  to  the  (capital 
of  the)  Kurus.*  After  Daruka  had  gone  away,  Ke9ava, 
seeing  Vabhru  waiting  on  him,  told  him  these  words  : — 'Do 
thou  go  quickly  for  protecting  the  ladies.  Let  not  robbers 
do  them  any  injury,  tempted  by  the  wealth  (that  is  with 
them).'*  Thus  commanded  by  Ke^ava,  Vabhru,  still  help- 
less with  wine  but  cheerless  at  the  slaughter  of  his  kins- 
men, departed.  He  had  rested  for  a  while  by  the  side  of 
Ke^ava,  but  as  soon  as  he  had  proceeded  to  a  distance,  the 
iron-bolt,  attaching  itself  to  a  mallet  in  the  hands  of  a  hunter, 
suddenly  sprang  of  itself  upon  that  solitary  survivor  of  the 
j  Yadava  race  and  slew  him  who  also  had  been  included  in  the 
[     2     ] 


29  MAHABTTARATA, 

curse  of  the  Brilhmanas.*^     Beholding  Vabhru  slain,  Kecava  of 
great  energy  addressed   his  elder  brother  and  said, — 'Do  thou, 
O  Rama,  wait  for  me  here  till  I   place   the    ladies   under   the 
care  of  kinsmen.'^     Entering  the   city   of  Dwaravati,  Janjird- 
dana  said  these  words  unto  his    father, — 'Do   thou   protect  all 
the   ladies   of  our   house,    till   Dhananjaya   comes  !^     At   the 
skirts  of  the  forest  Rama  is   waiting  for  me.     I  shall  meet  him 
today.     This  great  carnage  of  the   Yadus  has  been   beheld   by 
me  even  as  I  beheld  before  the  carnage  of  those  Kshatriyas  who 
were  the  foremost  ones  of  Kuru's   race.*     It   is  impossible   for 
me  to  see  this  city  of  the    Yadavas  without  the   Yadus  beside 
rae.f     Know  that  proceeding   to   the   woods   I   shall   practise 
penances  with  Rama   in    my   company.'®     Having  said   these 
words,  Krishna  touched  the  feet  of  his   father   with   his  head, 
and  quickly  left  his   presence.     Then    a   loud   wail    of  sorrow 
arose  from  the   ladies  and   children    of  his   house.^*'     Hearing 
that  loud  sound   of  wailing   uttered   by    the    weeping  ladies, 
Kegava  retraced  his  foot-steps   and   said    unto   them, — 'Arjuna 
will  come   here.     That    foremost   of  men    will    relieve   you   of 
your  grief  !'^^     Proceeding   then  to  the   forest,  Kecava   beheld 
Rama  sitting  in  a  solitary   spot    thereof.     He    also   saw    that 
Rama  had  set  himself  to  Yoga   and  that  from   out   his    mouth 
was  issuing  a  mighty  snake.*^     The  colour    of  that  snake   was 
white.     Leaving  the  human  body   (in  which  he    had   dwelt  so 
long),  that  high-souled  Naga,  of  a   thousand  heads  and  having 
a  form  as  large  as    that   of  a    mountain,  endued   besides   with 
red  eyes,  proceeded  along  that  way    which   led  to  the   ocean.^* 
Ocean  himself,  and  many   celestial   snakes,  and    many   sacred 
Rivers  were  there,  for  receiving  him  with  honour.     There  were 
Karkotaka  and  Vasuki  and    Takshaka   and  Prithu^ravas   and 
Varuna  and  Kunjara,^*  and  MiQri  and  Cankha   and    Kumuda 

*  The  grammatieal  connection  of  this  Verse,  as  explained  by  Nila- 
knntha,  is,  'kute  (lauha  mnds'are)  yuktam  fvaddham)  mausalam  Brah- 
raanncaptam  Vabhrum  (swayameva  nipatya)  avadhit.'  The  sense  then 
is  that  the  iron  bolt,  inspiring  a  mallet  in  the  hands  of  a  hunter,  ran 
-of  itself  at  Vabhru  who  was  under  the  curse  and  killed  him. — T. 

t  The  sense  is  that!  cannot  bear  to  see  this  city  of  the  Yadus  di- 
vested as  it  is  of  those  heroes.— T. 


MAUSALA  PARVA.  IX 

and  Pundarika,  and  the  high-souled  Dhritarashtra,  and  Hrada 
and    Kratha   and   Citikantha   of  fierce   energy,  and   Chakrar- 
manda  and   At.ishanda,^^  and    that   foremost   of  Nagas   called 
Durniukha,  and  Amvarisha,  and  king  Varuna  himself,  0  mon- 
arch.    Advancing  forward  and  offering   him  the   Arghya   and 
water  to  wash  his  feet,  and  with  diverse   other  rites,  they   all 
worshipped  the  mighty  Naga   and  saluted  him   by  making  the 
usual  enquiries.^*     After  his  brother   bad   thus  departed   from 
the  (human)  world,  Vasudeva  of  celestial  Vision,  who  was  fully 
acquainted  with  the  end  of  all   things,,  wandered  for  sometime 
in  that  lonely  forest  thoughtfully.     Endued  with  great  energy 
he  then  sat  down  on  the  bare  earth.^''     He  had  thought  before 
this  of  everything  that  had    been   foreshadowed  by   the   words 
uttered  by  Gandhari  in  former  days.     He  also  recollected   the 
words  that  Durvasas  had  spoken    at    the   time    his   body   was 
smeared  by  that  Rishi  with    the    remnant   of  the   Payasa   he 
had  eaten  (while  a  guest   at    Krishna's   house).^^     The   high- 
souled  one,  thinking   of  the   destruction    of  the   Vrishnis  and 
the  Andhakas,  as  also  of  the  previous  slaughter  of  the   Kurus 
concluded  that  the  hour  (for  his  own  departure  from  the  world) 
had  come.     He  then  restrained   his   senses   (in  Yoga),^^    Con- 
versant with  the  truth    of  every    topic,  Vasudeva,  though   he- 
was  the  Supreme  Deity,  wished  to  die  for  dispelling  all   doubts 
and  establishing  a  certainty  of  results  (in  the  matter  of  human 
existence),    simply    for   upholding   the   three   worlds   and    for 
making  the  words  of  Atri's  son  true.*^^     Having  restrained  all 
his  senses,  speech,  and    mind,  Krishna   laid   himself  down   in. 
high  Yoga.     A  fierce  hunter  of  the  name  of  Jara   then   came- 
there,  desirous  of  deer.^*     The  hunter,  mistaking  Ke9ava,  who 
was  stratched  on  the  earth  in   high   Yoga,  for  a   deer,  pierced 
him  at  the  heel  with  a  shaft  and    quickly   came   to   that  spot 
for  capturing   his   prey.^^     Coming   up,  Jara  beheld   a    man 
dressed   in   yellow   robes,    rapt   in   Yoga,    and    endued   with 

*  The  allusion  is  to  the  impenetrability  of  every  part  of  Krishna's 
body  save  his  feet.  Atri's  son,  Durvasas,  had  made  Krishna  invulnerable 
except  the  soles  of  the  feet.  Krishna  wished  to  die  in  such  a  manner  as, 
would  make  the  Bishi's  words  true,— T. 


12  dAHABHARATA. 

many  arms.  Regarding  himself  an  offender,  and  filled  with 
fear,  he  touched  the  feet  of  Kecjava.'''^  The  high-souled  one 
comforted  him  and  then  ascended  upwards,  filling  the  entire 
welkin  with  splendour.^*  When  he  reached  Heaven,  Vasava 
and  the  twin  A(;wins  and  Rudra  and  the  Adityas  and  the 
Vasus  and  the  Vi^wedevas,  and  Munis  and  Siddhas  and  many 
foremost  ones  among  the  Gandharvas,  with  the  Apsaras,  ad- 
vanced to  receive  him.'^^  Then,  O  king,  the  illustrious  Nara- 
yana  of  fierce  energy,  the  Creator  and  Destroyer  of  all, — that 
preceptor  of  Yoga — filling  Heaven  with  his  splendour,  reached 
his  own  inconceivable  region."*  Krishna  then  met  the  deities 
and  (celestial)  Rishis  and  Charanas,  0  king,  and  the  foremost 
ones  among  the  Gandharvas  and  many  beautiful  Apsaras  and 
Siddhas  and  Saddhyas.  All  of  them,  bending  in  humility, 
worshipped  him.^'  The  deities  all  saluted  him,  0  monarch, 
and  many  foremost  of  Munis  and  Rishis  worshipped  him  who 
was  the  Lord  of  all.  The  Gandharvas  waited  on  him,  hymn- 
ing his  praises,  and  Indra  also  joyfully  praised  him."^** 

Section  V. 
Vai9ampayana  said,— ''Meanwhile  Dtlruka,  going  to  the 
Kurus  and  seeing  those  mighty  car-warriors,  viz.,  the  sons  of 
Pritha,  informed  them  of  how  the  Vrishnis  had  slain  one  an- 
other with  iron  bolts.*  Hearing  that  the  Vrishnis  along  with 
the  Bhojas  and  Andhakas  and  Kukuras  had  all  been  slain,  the 
Pandavas,  burning  with  grief,  became  highly  agitated.^  Then 
Arjuna,  the  dear  friend  of  Kegava,  bidding  them  farewell,  set 
out  for  seeing  his  maternal  uncle.  He  said  that  destruction 
would  soon  overtake  everything.^  Proceeding  to  the  city  of 
the  Vrishnis  with  Daruka  in  his  company,  O  puissant  king, 
that  hero  beheld  that  the  city  of  Dwaraka  looked  like  a  woman 
reft  of  her  husband.*  Those  ladies  who  had,  before  this,  the 
very  Lord  of  the  universe  for  their  protector,  were  now  lord- 
less.  Seeing  that  Partha  had  come  for  protecting  them,  they 
all  set  up  a  loud  wail.*^  Sixteen  thousand  ladies  had  been 
wedded  to  Vasudeva.  Indeed,  as  soon  as  they  saw  Arjuna 
arrive,  they  uttered  a  loud  cry  of  sorrow.^    As  soon  as  the  Kuru 


MAUSALA  PARYA.  13 

prince  met   those   beauteous    ones   deprived  of  the   protection 
of  Krishna  and  of  their  sons  as  well,  he  was  unable  to  look    at 
them,  his  vision  being  obstructed   by    tears.^     The   Dwaraka- 
river  had  the  Vrishnis  and  the  Andhakas    for  its  water,  steeds 
for  its  fishes,  cars  for  its  rafts,  the  sound  of  musical  instruments 
and  the  rattle  of  cars  for  its  waves,  houses    and  mansions  and 
public  squares  for  its  lakes.    'Gems  and  precious  stones  were  its 
abundant  moss.     The  walls  of  adamant  were    the   garlands   of 
flowers  that  floated  on    it.     The   streets   and   roads   were    the 
strong  currents  running  in  eddies  along  its  surface.     The  great 
open  squares  were  the  still    large   lakes   in   its   course.     Rama 
and  Krishna  were  its   two  mighty   alligators.     That   agreeable 
river  now  seemed  to  Arjuna    to  be  the  fierce  Vaitarani   bound 
up  with  Time's   net.^"^^     Indeed,  the   son    ©f  Vasava,  endued 
with  great  intelligence,  beheld  the  city  to  look    even  thus,  reft 
as  it  was  of  the  Vrishni  heroes."     Shorn   of  beauty,  and   per- 
fectly cheerless,  it  presented   the   aspect   of  a   lotus   flower   in 
the  season  of  winter.     Beholding  the  sight  that  Dwaraka  pre- 
sented, and   seeing    the   numerous    wives   of  Krishna,  Arjuna 
wailed  aloud  with  eyes  bathed  in  tears  and    fell  down   on    the 
earth.^-     Then  Satya   the  daughter  of  Satrajit,  and   Rukmini 
too,  0  king,  fell  down   beside   Dhananjaya   and   uttered   loud 
wails  of  grief.^»     Raising   him   then    they  caused   him   to   be 
seated  on  a  golden  seat.  The  ladies  sat  around  that  high-souled 
one,   giving  expression  to  their   feelings."     Praising   Govinda 
and  talking  with  the  ladies,  the  son  of  Pandu    comforted  them 
and  then  proceeded  to  see  his  maternal  uncle."" 


Section  VI. 

Vaicjampayana  said,— "The  Kuru  prince  beheld  the  heroic 
and  high-souled  Anakadundubhi  lying  on  the  ground,  and 
burning  with  grief  on  account  of  his  sons.*  The  broad-chested 
and  mighty-armed  son  of  Pritha,  more  afflicted  than  his 
uncle,  with  eyes  bathed  in  tears,  touched  his  uncle's  feet,  O 
Bharata.2  The  mighty-armed  Anakadundubhi  wished  to  smell 
the  head  of  his  sister's  son  but  failed  to  do  it,  0  slayer  of 
foes  '.2    The  old  man  of  mighty-arms,  deeply  afflicted,  embraced 


14  MAHABHARATA. 

Piirfcha  with  his  arms  and  wept  aloud,  remembering    his   soni, 
brothers,  grandsons,  daughter's  soiis,  and  friends.* 

"Vasudeva  said, — 'Without  beholding  those  heroes,  0  Ar- 
juna,  who  had  subjugated  all  the  kings  of  the  Earth  and  the 
Daityas  a  hundred  times,  I  am  still  alive  !  I  see,  that  I  am 
difficult  to  die  l'^  Those  two  heroes  who  were  the  dear  disciples 
of  Arjuna,  and  who  were  much  regarded  by  him,  alas,  0  Par- 
tha,  through  their  fault,  the  Vrishnis  have  been  destroyed  !^ 
Those  two  who  were  regarded  as  Atirathas  amongst  the  fore- 
most of  the  Vrishnis,  and  referring  to  whom  in  course  of  con- 
versation thou  wert  wont  to  indulge  in  pride,^  and  who,  O 
chief  of  Kuru's  race,  were  ever  dear  to  Krishna  himself, — alas, 
those  two,  0  Dhananjaya,  have  been  the  chief  causes  of  the 
destruction  of  the  Vrishnis  !^  I  do  not  censure  the  son  of  Cini 
or  the  son  of  Hridika,  0  Arjuna  !  I  do  not  censure  Akrura 
or  the  son  of  Rukmini.  No  doubt,  the  curse  (of  the  Rishis) 
is  the  sole  cause  !®  How  is  it  that  that  lord  of  the  universe, 
viz.,  the  slayer  of  Madhu,  who  had  put  forth  his  prowess  for 
achieving  the  destruction  of  Ke9in  and  Kansa,  and  Chaidya 
swelling  with  pride,  and  Ekalavya  the  son  of  the  ruler  of  the 
Nishadas,  and  the  Kalingas  and  the  Magadhas,  and  the  Gan- 
dharas  and  the  king  of  Kagi,  and  many  rulers  assembled 
together  in  the  midst  of  the  desert,  many  heroes  belonging  to 
the  East  and  the  South,  and  many  kings  of  the  mountainous 
regions, — alas,  how  could  he  remain  indifferent  to  such  a 
calamity  as  the  curse  denounced  by  the  Rishis  ?i*'"^"  Thyself, 
Narada,  and  the  Munis,  knew  him  to  be  the  eternal  and  sin- 
less Govinda,  the  Deity  of  unfading  glory  !^^  Alas,  being 
puissant  Vishnu  himself,  he  witnessed,  without  interfering, 
the  destruction  of  his  kinsmen  !  My  son  must  have  himself 
allowed  all  this  to  happen.**  He  was  the  Lord  of  the  universe. 
He  did  not,  however,  wish  to  falsify  the  words  of  Gandhari 
and  the  Rishis,  O  scorcher  of  foes  !*^  In  thy  very  sight,  O 
hero,  thy  grandson,  who  had  been  slain  by  Agwatthaman, 
was  revived  through  his  energy.*"  That  friend,  however,  of 
yours  did  not  wish  to  protect  his  kinsmen.  Beholding  his 
sons  and  grandsons  and  brothers  and  friends  lying  dead,  he 
said  unto   me   these   words,  0  chief  of  Bharata's  race, — The 


MAUSALA.  PARVA.  15 

destruction  of  this  our  race  has  at  last  come  !^'""  Vibhatsu 
will  come  to  this  city,  viz.,  Dvvaravati.  Tell  him  what  has 
occurred,  viz.,  this  great  carnage  of  the  Vrishnis."  I  ha\e 
no  doubt  that  as  soon  as  he  will  hear  of  the  destruction  of 
the  Yadus,  that  hero  of  mighty  energy  will  come  here  Avithout 
any  loss  of  time.^°  Know,  0  father,  that  I  am  Arjuna  and 
Arjuna  is  myself.  That  should  be  done  by  thee  which  he  would 
say.'^^  The  son  of  Pandu  Avill  do  what  is  best  for  the  women 
and  the  children.  Even  he  will  perform  thy  funeral  rites.''* 
This  city  of  Dwaravati,  after  Arjuna's  departure,  will,  with 
its  walls  and  edifices,  be  swallowed  up  by  the  ocean  without 
any  delay.^^  As  regards  myself,  retiring  to  some  sacred  place, 
I  shall  bide  my  hour,  with  the  intelligent  Rama  in  my  com- 
pany, observing  strict  vows  all  the  while  !**— Having  said 
these  words  unto  me,  Hrishike^a  of  inconceivable  prowess, 
leaving  me  with  the  children,  has  gone  away  to  some  spot 
which  I  do  not  know."  Thinking  of  those  two  high-souled 
brothers  of  thine,  as  also  of  the  terrible  carnage  of  my  kins- 
men, I  have  abstained  from  all  food,  and  am  emaciated  with 
grief  !2«  I  shall  neither  eat,  nor  live.  By  good  luck  thou 
meetest  me,  O  son  of  Pandu.  Do  thou  accomplish  all,  O 
Partha,  that  Krishna  has  said  !"  This  kingdom,  with  all 
these  women,  and  all  the  wealth  here,  is  thine  now,  0  son  of 
Pritha  !  As  regards  myself,  0  slayer  of  foes,  I  shall  cast  off 
my  life-breaths  dear  though  they  be  !'  "^^ 


Section  VII. 

Vai^ampayana  said,— "That  scorcher  of  foes,  viz.,  Vibhatsu, 
thus  addressed  by  his  maternal  uncle,  replied,  with  great 
cheerlessness  of  heart,  unto  Vasudeva  who  was  equally  cheer- 
less, saying,^— '0  uncle,  lam  unable  to  .look  at  this  Earth 
when  she  is  reft  of  that  hero  of  Vrishni's  race  and  those  my 
other  kinsmen  I'  The  king  and  Bhimasena  and  Sahadeva  and 
Nakula  and  Yajnaseni,  numbering  the  sixth,  are  of  the  same 
mind  with  myself,  in  this  matter.^  The  tin^e  has  come  for 
the  departure  of  the  king  also.     Know  this    that   the  hour   of 


16  MAHABHARATA. 

our  departure  too  is  at  hand.  Thou  art  the  foremost  of  those 
that  are  well  conversant  with  the  course  of  time.*  I  shall, 
however,  O  chastisar  of  foes,  first  remove  to  Indraprastha  the 
women  of  the  Vrishni  race  as  also  the  children  and  the  aged.'" 
Having  said  so  unto  his  uncle,  Arjuna  next  addressed  Daruka, 
saying, — 'I  wish  to  .see  without  any  delay  the  chief  officers  of 
the  Vrishni  heroes.'^  Having  uttered  these  words,  the  heroic 
Arjuna,  grieving  for  those  great  car-warriors  (who  had  been 
sjain),  entered  the  great  hall  of  the  Yadavas  (where  they  used 
to  hold  their  court),  called  Sudharraa.'^  When  he  had  taken 
his  seat  there,  all  the  citizens,  including  the  Brahmanas,  and 
all  the  ministers  of  state,  came  and  stood  surrounding  him.* 
Then  Partha,  more  grieved  than  they,  addressed  those  griev- 
ing and  cheerless  citizens  and  officers  who  were  more  dead 
than  alive,  and  said  these  words  that  were  well  suited  to  the 
occasion  :® — 'I  shall  take  away  with  me  the  remnants  of  tho 
Vrishnis  and  the  Andhakas  !  The  sea  will  soon  engulf  this 
city.^"  Equip  all  your  cars  and  place  on  them  all  your  wealth. 
This  Vajra  (the  grandson  of  Krishna)  will  be  your  king  at 
Cakraprastha  !"  On  the  seventh  day  from  this,  at  sunrise, 
we  shall  set  out.  Make  your  preparations  without  delay  !'" 
Thus  addressed  by  Pritha's  son  of  pure  deeds,  all  of  them 
hastened  their  preparations  with  eagerness  for  achieving  their 
safety.^*  Arjuna  passed  that  night  in  the  mansion  of  Ke9ava. 
He  was  suddenly  overwhelmed  with  great  grief  and  stupefac- 
tion." When  morning  dawned,  Vasndeva  of  great  energy 
and  prowess  attained,  through  the  aid  of  Yoga,  to  the  highest 
goal.^^  A  loud  and  heart-rending  sound  of  wailing  was 
heard  in  Vasudeva's  mansion,  uttered  by  the  weeping  ladies." 
They  were  seen  with  dishevelled  hair  and  divested  of  orna- 
ments and  floral  wreaths.  Beating  their  breasts  with  their 
hands,  they  indulged  in  heart-rending  lamentations."  Those 
foremost  of  women,  viz.,  Devaki  and  Bhadra  and  Rohini  and 
MadirJi  threw  themselves  on  the  bodies  of  their  lord."  Then 
Partha  caused  the  body  of  his  uncle  to  be  carried  out  on 
a  costly  vehicle  borne  on  the  shoulders  of  men.'^  It  wag 
followed  by  all  the  citizens  of  Dwaraka,  and  the  people 
of  the   provinces,  all    of  whom,  deeply  afflicted   by  grief,  had 


MA.USALA  PARYA.  17 

been  well-affected  towards  the  deceased  hero.^°  Before  that 
vehicle  were  borne  the  umbrella  which  had  been  held  over 
his  head  at  the  couclusion  of  the  horse-sacrifice  he  had 
achieved  while  living,  and  also  the  blazing  fires  he  had  daily 
worshipped,  with  the  priests  that  had  used  to  attend  to 
them.^^  The  body  of  the  hero  was  followed  by  his  wives 
decked  in  ornaments  and  surrounded  by  thousands  of  women 
and  thousands  of  their  daughters-in-law."'^  The  last  rites 
were  then  performed  at  that  spot  which  had  been  agreeable 
to  him  while  he  was  alive."^  The  four  wives  of  that  heroic 
son  of  Cura  ascended  the  funeral  pyre  and  were  consumed 
with  the  body  of  their  lord.  All  of  them  attained  to  those 
regions  of  felicity  which  were  his  -*  The  son  of  Pandu  burnt 
the  body  of  his  uncle  together  with  those  four  wives  of  his, 
using  diverse  kinds  of  scents  and  perfumed  wood.-^  As  the 
funeral  pyre  blazed  up,  a  loud  sound  was  heard  of  the  burning 
wood  and  other  combustible  materials,  along  with  the  clear 
chaunt  of  Samans  and  the  wailing  of  the  citizens  and  others 
who  witnessed  the  rite.-®  After  it  was  all  over,  the  boys  of 
the  Vrishni  and  Andhaka  races,  headed  by  Vajra,  as  also  the 
ladies,  offered  oblations  of  water  to  the  high-souled  hero." 
Phalguna,  who  was  careful  in  observing  every  duty,  having 
caused  this  duty  to  be  performed,  prorjeeded,  O  chief  of  Bha- 
rata's  race,  next  to  the  place  where  the  Vrishnis  were  slaught- 
ered.-^ The  Kuru  prir)ce,  beholding  them  lying  slaughtered 
all  around,  became  exceedingly  cheerless.  He,  however,  did 
what  required  to  be  done  in  view  of  that  which  had  happen- 
ed.^^  The  last  rites  were  performed,  according  to  the  order  of 
seniority,  unto  the  bodies  of  those  heroes  slain  by  the  iron 
bolts  born,  by  virtue  of  the  curse  denounced  by  the  Brah- 
manas,  of  the  blades  of  Erahd  grass.^°  Searching  out  the 
bodies  then  of  Rama  and  Vasudeva,  Arjuna  caused  them  to 
be  burnt  by  persons  skilled  in  that  act.^^  The  son  of  Pandu, 
having  next  performed  duly  tho.se  rites  that  are  done  to  the 
manes  of  the  dead,  quickly  set  out  on  the  seventh  day,  mount- 
ing on  his  car.^^  The  widows  of  the  Vrishni  heroes,  wailing 
aloud,  followed  the  high-souled  son  of  Pandu,  viz.,  Dhanan- 
jaya,  on  cars  drawn  by  bullocks  and  mules  and  camels.^^  All 
[     3     ] 


S^  MAHABHABATA^ 

were  in  deep  affliction.  The  servants  of  the  Vrishnis,  their 
horsemen,  and  their  car-warriors  too,  followed  the  procession.** 
The  citizens  and  the  inhabitants  of  the  country,  at  the  com- 
mand of  Pritha's  son,  set  out  at  the  same  time  and  proceeded, 
surrounding  that  cavalcade  destitute  of  heroes  and  numbering 
only  women  and  the  aged  and  the  children.^^  The  warriors 
who  fought  from  the  backs  of  elephants  proceeded  on  elephants 
as  huge  as  hills.  The  foot-soldiers  also  set  out,  together 
with  the  reserves.^^  The  children  of  the  Andhaka  and  the 
Vrishni  races,  all  followed  Arjuna.  The  Brahmanas  and 
Kshatriyas,  and  Vaigyas,  and  wealthy  Cudras,^^  set  out,  keep- 
ing before  them  the  sixteen  thousand  women  that  had  formed 
Vasudeva's  harem,  and  Vajra,  the  grandson  of  the  intelligent 
Krishna.^^  The  widows  of  the  other  heroes  of  the  Bhoja,  the 
Vrishni,  and  the  Andhaka  races,  lordless  now,  that  set  out 
with  Arjuna,  numbered  many  millions.^^  That  foremost  of 
car-warriors,  that  conqueror  of  hostile  towns,  viz.,  the  son  of 
Pritha,  escorted  this  vast  procession  of  Vrishnis,  which  still 
abounded  with  wealth,  and  which  looked  like  a  veritable 
ocean.*"  After  all  the  people  had  set  out,  the  ocean,  tha* 
home  of  sharks  and  alligators,  flooded  Dwaraka,  which  still 
teemed  with  wealth  of  every  kind,  with  its  waters."  What- 
ever portion  of  the  ground  was  passed  over,  ocean  immediately 
flooded  over  with  his  waters.*^  Beholding  this  wonderful 
sight,  the  inhabitants  of  Dwaraka  walked  faster  and  faster, 
saying, — 'Wonderful  is  the  course  of  fate  !'*^  Dhanajaya, 
after  abandoning  Dwaraka,  proceeded  by  slow  marches,  caus- 
ing the  Vrishni  women  to  rest  in  pleasant  forests  and  moun- 
tains and  by  the  sides  of  delightful  streams.'**  Arrived  at  the 
country  of  the  five  waters,  the  puissant  Dhananjaya  planted 
a  rich  encampment  in  the  midst  of  a  land  that  abounded  with 
corn  and  kine  and  other  animals.**^  Beholding  those  lordlesa 
widows  escorted  by  Pritha's  son  alone,  O  Bharata,  the  robbers 
felt  a  great  temptation  (for  plunder).*®  Then  those  sinful 
wretches,  with  hearts  overwhelmed  by  cupidity,  viz.,  those 
Abhiras  of  ill  omen,  assembled  together  and  held  a  consulta- 
tion.*^ They  said, — 'Here  there  is  only  one  bowman,  viz., 
Arjuna.    The  cavalcade  consists   of  children  and  the  old,     He 


MAUSALA  PARYAi  J5 

escorts  them,  transgressing  us.  The  warriors  (of  the  Vrishnis) 
are  without  energy.'*^  Then  those  robbers,  numbering  by 
thousands,  and  armed  with  clubs,  rushed  towards  the  process- 
sion  of  the  Vrishnis,  desirous  of  plunder.*^  Urged  by  the 
perverse  course  of  time,  they  fell  upon  that  vast  concourse, 
frightening  it  with  l«ud  leonine  shouts  and  desirous  of  slaught- 
er.^^ The  son  of  Kunti,  suddenly  cea&ing  to  advance  along 
the  path,  turned,  with  his  followers,  towards  the  place  where 
the  robbers  had  attacked  the  procession.  Smiling  the  while, 
that  mighty- armed  warrior  addressed  the  assailants,  saying,^* 
—'Ye  sinful  wretches,  forbear,  if  ye  love  your  lives  !  Ye  will 
rue  this  when  I  pierce  your  bodies  with  my  shafts  and  take 
your  lives  !'^^  Though  thus  addressed  by  that  hero,  they  dis- 
regarded his  words,  and  though  repeatedly  dissuaded,  they  fell 
upon  Arjuna.^^  Then  Arjuna  endeavoured  to  string  his  large, 
indestructible,  celestial  bow  with  some  effort.^*  He  succeeded 
with  great  difficulty  in  stringing  it,  when  the  battle  had  be- 
come furious.  He  then  began  to  think  of  his  celestial  wea- 
pons but  they  would  not  come  to  his  mind.^^  Beholding  that 
furious  battle,  the  loss  of  the  might  of  his  arm,  and  the  non- 
appearance of  his  celestial  weapons,  Arjuna  became  greatly 
ashamed.^^  The  Vrishni  warriors  including  the  foot- soldiers, 
the  elephant-warriors,  and  the  car-men,  failed  to  rescue  those 
Vrishni  women  that  were  being  snatched  away  by  the  rob- 
bers.^'' The  concourse  was  very  large.  Tho  robbers  assailed 
it  at  different  points.  Arjuna  tried  his  best  to  protect  it,  but 
could  not  succeed.^^  In  the  very  sight  of  all  the  warriors, 
many  foremost  of  ladies  were  dragged  away,  while  others 
went  away  with  the  robbers  of  their  own  accord.^^  The  puis- 
sant Arjuna,  supported  by  the  servants  of  the  Vrishnis,  struck 
the  robbers  with  shafts  sped  from  Gandiva.^**  Soon,  however, 
O  king,  his  shafts  were  exhausted.  In  former  days  his  shafts 
had  been  inexhaustible.  Now,  however,  they  proved  otherwise.^* 
Finding  his  shafts  exhausted,  he  became  deeply  afflicted  with 
grief  The  son  of  Indra  then  began  to  strike  the  robbers  with 
the  horns  of  his  bow.^^  Those  Mlechcchas,  however,  O  Jana- 
mejaya,  in  the  very  sight  of  Partha,  retreated,  taking  away 
with  them  many  foremost   ladies  of  the  Vrishnis  and   Andha- 


20  MAHABHARATA? 

ka?!.*'"'  The  puissant  Dhananjaya  regarded  it  all  as  the  work 
of  destiny.  Filled  with  sorrow  he  breathed  heavy  sighs,®*  at 
the  thought  of  the  non-appearance  of  his  (celestial)  weapons, 
the  loss  of  the  might  of  his  arms,  the  refusal  of  his  bow  to 
obey  him ;  and  the  exhaustion  of  his  shafts.*^^  Regarding  it 
all  as  the  work  of  destiny,  he  became  exceedingly  cheerless. 
He  then  ceased,  0  king,  to  make  further  efforts,  saying,  he 
had  not  the  power  which  he  had  before."®  The  high-souled 
one,  taking  with  him  the  remnant  of  the  Vrishni  women,  and 
the  wealth  that  was  still  with  them,  reached  Kurukshetra."'' 
Thus  bringing  with  him  the  remnant  of  the  Vrishnis,  he  es- 
tablished them  at  different  places.®^  He  established  the  son  of 
Kritavarman  at  the  city  called  Marttikavat,  with  the  remnant 
of  the  women  of  the  Bhoja  king.^^  Escorting  the  remainder, 
with  children  and  old  men,  and  woman,  the  son  of  Pandu 
established  them,  who  were  reft  of  heroes,  in  the  city  of  In- 
draprastha.^®  The  dear  son  of  Yuyudhana,  with  a  company 
of  old  men  and  children  and  women,  the  righteous-souled 
Arjuna  established  on  the  banks  of  the  Saraswati.'^^  The  rule 
of  Indraprastha  was  given  to  Vajra.  The  widows  of  Akrura 
then  desired  to  retire  into  the  woods.  Vajra  asked  them  re- 
peatedly to  desist,  but  they  did  not  listen  to  him.^"  Rukmini, 
the  princess  of  Gandhara,  Caivya,  Haimavati,  and  queen 
Jamvavati,  ascended  the  funeral  pyre.^^  Satyabhama  and 
the  other  dear  wives  of  Krishna  entered  the  woods,  O  king, 
resolved  to  set  themselves  to  the  practice  of  penances.^*  They 
began  to  live  on  fruits  and  roots  and  pass  their  time  in  the 
contemplation  of  Hari.  Going  beyond  the  Himavat,  they 
took  up  their  abode  in  a  place  called  Kalapa."  Those  men 
who  had  followed  Arjuna  from  Dwaravati,  were  distribnted 
into  groups,  and  bestowed  npon  Vajra."  Having  done  all 
these  acts  suited  to  the  occasion,  Arjuna,  with  eyes  bathed  in 
tears,  then  entered  the  retreat  of  Vyasa.  There  he  beheld  the 
Island-born  Rishi  seated  at  his  ease."" 


Section  VIII. 

VaigatnpayaTia  said, — "As  Arjuna  entered  the  asylum  of 
the  truthful  Rishi,  he  beheld  the  son  of  Satyavati  seated  in  a 
secluded  spot.^  Approaching  that  Rishi  of  high  vows  and 
endued  with  a  knowledge  of  all  duties,  he  said, — 'I  am  Ar-. 
juna' — and  then  awaited  his  pleasure.^  Satyavati's  son,  endued 
with  high  penances,  answered,  saying,— 'Welcome  !'  Of  tran- 
quil soul,  the  great  Muni  further  said,— 'Take  thy  seat.'^  See- 
ing that  the  son  of  Pritha  was  exceedingly  cheerless  and 
breathing  heavy  sighs  repeatedly  and  filled  with  despair,  Vyasa 
addressed  him,  saying,* — 'Hast  thou  been  sprinkled  with  water 
from  anybody's  nails  or  hair,  or  the  end  of  anybody's  cloth,  or 
from  the  mouth  of  a  jar  ?  Hast  thou  had  sexual  congress 
•with  any  woman  before  the  cessation  of  her  functional  flow  ? 
Hast  thou  slain  a  Brahmana  ?^  Hast  thou  been  vanquished 
in  battle  ?  Thou  lookest  like  one  shorn  of  prosperity  !  I  do 
not  know  that  thou  hast  been  defeated  by  any  one.  Why 
then,  0  chief  of  Bharata's  race,  this  exceedingly  dejected 
aspect  ?  It  behooveth  thee,  0  son  of  Pritha,  to  tell  me  all,  if, 
indeed,  there  be  no  harm  in  telling  it  !'^ 

"Arjuna  said, — 'He  whose  complexion  was  like  that  of  a 
(newly-risen)  cloud,  he  whose  eyes  were  like  a  pair  of  large 
lotus  petals,  viz.,  Krishna,  has,  with  Rama,  cast  off  his  body 
and  ascended  to  Heaven.^  At  Prabhasa,  through  iron  bolts 
generated  by  the  curse  denounced  by  Brahmanas,  the  destruc- 
tion has  taken  place  of  the  Vrishni  heroes.  Awful  has  that 
carnage  been,  and  not  even  a  single  hero  has  escaped.^  The 
heroes  of  the  Bhoja,  the  Andhaka,  and  the  Vrishni  races,  O 
Brahmana,  who  were  all  endued  with  high  souls,  great  might, 
and  leonine  pride,  have  slaughtered  one  another  in  battle." 
Possessed  of  arms  that  looked  like  maces  of  iron,  and  capable 
of  bearing  the  strokes  of  heavy  clubs  and  darts,  alas,  they 
have  all  been  slain  with  blades  of  Erahd  grass  !  Behold  the 
perverse  course  of  Time  !^°  Five  hundred  thousand  mighty- 
armed  warriors  have  thus  been  laid  low.  Encountering  one 
another,  they  have  met  with  destruction.^^  Thinking  re- 
peatedly   of    this     carnage   of   the    Yadava    warriors    of    im- 


22  MAHABHARATA. 

measurable  energy  and  of  the  illustrious  Krishna,  I  fail  to 
derive  peace  of  mind.^^  The  dea(?h  of  the  wielder  of  Carnga 
is  as  incredible  as  the  drying  up  of  the  ocean,  the  displace- 
ment of  a  mountain,  the  falling  down  of  the  vault  of  heaven, 
or  the  cooling  property  of  fire.^**  Deprived  of  the  company  of 
the  Vrishni  heroes,  I  desire  not  to  live  in  this  world.^*  An- 
other incident  has  happened  that  is  more  painful  than  this, 
O  thou  that  art  possessed  of  wealth  of  penances  !  Repeatedly 
thinking  of  it,  my  heart  is   breaking  !^^     In    my   very    sight, 

0  Brahmana,  thousands  of  Vrishni  ladies  were  carried  away 
by  the  Abhiras  of  the  country  of  the  five  waters,  who  assailed 
us."  Taking  up  my  bow  I  found  myself  unequal  to  even 
string  it.  The  might  that  had  existed  in  my  arms  seemed  to 
have  disappeared  on  that  occasion. ^'^  0  great  ascetic,  my 
weapons  of  diverse  kinds  failed  to  make  their  appearance. 
Soon,  again,  my  shafts  became  exhausted.^^  That  person  of 
immeasurable  soul,  of  four  arms,  wielding  the  conch,  the  discus, 
and  the  mace,  clad  in  yollow  robes,  dark  of  complexion,  and 
possessing  eyes  resembling  lotus-petals,  is  no  longer  seen  by 
me  !  Alas,  reffc  of  Govinda,  what  have  I  to  live  for,  dragging 
my  life  in  sorrow  ?^®  He  who  used  to  stalk  in  advance  of  my 
car,  that  divine  form  endued  with  great  splendour  and  unfad- 
ing puissance,  consuming  as  he  proceeded  all  hostile  warriors, 
can  no  longer  be  seen  by  me.^°  No  longer  beholding  him  who 
by  his  energy  first  burnt  all  hostile  troops  whom  I  afterwards 
despatched  with  shafts  sped  from  Gandiva,  I  am  filled  with 
grief  and  my  head  swims,  0  best  of  men  !  Penetrated  with 
cheerlessness  and  despair,  I  fail  to  obtain    peace   of  mind  !^^"^^ 

1  dare  not  live,  reft  of  the  heroic  Janarddana.  As  soon  as 
I  heard  that  Vishnu  had  left  the  Earth,  my  eyes  became  dim 
and  all  things  disappeared  from  my  vision .^^  0  best  of  men, 
it  behooveth  thee  to  tell  me  what  is  good  for  me  now,  for  I  am 
now  a  wanderer  with  an  empty  heart,  despoiled  of  my  kins- 
men and  of  my  prowess  !'"* 

"Vyasa  said, — 'The  mighty  car- warriors  of  the  Vrishni  and 
the  Andhaka  races  have  all  been  consumed  by  the  Brahmana's 
curse,  O  chief  of  Kuru's  race,  it  behooveth  thee  not  to  grieve 
for  their  destruction  !-^     That  which  has   happened   had   been 


MAUSALA  PARVA.'  23 

ordained.  It  was  the  destiny  of  those  high-souled  warriors. 
Krishna  suffered  it  to  take  place  although  he  was  fully  com- 
petent to  baffle  it.^^  Govinda  was  able  to  alter  the  very  course 
of  the  universe  with  all  its  mobile  and  immobile  creatures. 
What  need  then  be  said  of  th.e  curse  of  even  high-souled  Brah- 
manas?^'^  He  who  used  to  proceed  in  front  of  thy  car,  armed 
with  discus  and  mace,  through  affection  for  thee,  was  the 
four-arnied  Vasudeva,  that  ancient  Rishi  !-^  That  high-souled 
one  of  expansive  eyes,  viz.,  Krishna,  having  lightened  the 
burthen  of  the  Earth  and  cast  off  his  (human)  body,  has  at- 
tained to  his  own  high  seat."^  By  thee  also,  0  foremost  of 
men,  with  Bhima  for  thy  helpmate  and  the  twins,  0  mighty- 
armed  hero,  has  the  great  work  of  the  gods  been  accomplish- 
ed !^°  0  foremost  one  of  Kuru's  race,  I  regard  thee  and  thy 
brothers  as  crowned  with  success  for  ye  have  accomplished  the 
great  purpose  of  your  lives  !  The  time  has  come  for  your 
departure  from  the  world.  Even  this,  0  puissant  one,  is  what 
is  beneficial  for  you  now.®^  Even  thus,  understanding  and 
prowess  and  foresight,  O  Bharata,  arise  when  days  of  pros- 
perity have  not  outrun.  These  very  acquisitions  disappear 
when  the  hour  of  adversity  comes.*^^  All  this  has  Time  for  its 
root.  Time  is,  indeed,  the  seed  of  the  universe,  0  Dhanan- 
jaya  !  It  is  Time,  again,  that  withdraws  everything  at  its 
pleasure.f^^  One  becomes  mighty,  and,  again,  losing  that 
might,  becomes  weak.  One  becomes  a  master  and  rules  others, 
and,  again,  losing  that  position,  becomes  a  servant  for  obeying 
the  behests  of  others.^*  Thy  weapons,  having  achieved  suc- 
cess, have  gone  away  to  the  place  they  came  from.  They 
will,  again,  come  into  thy  hands  when  the  Time  for  their 
coming  approaches.*"  The  time  has  come,  0  BJiarata,  for 
you  all  to   attain   to    the    highest    goal.     Even  this   is    what 

*  Nilakantha  explains  that,  'Buddhi'  here  means  the  faculty  of 
discovering  what  should  be  done  in  view  of  the  situation  at  hand,  aTid 
'pratipatti'  means  the  faculty  of  applying  precaationary  measures,  that 
is,  foresight,  for  avoiding  disagreeable  consequences. — T. 

t  Time,  in  such  connection,  is  regarded  as  the  alter  ego  ol  the  Lord 
of  the  universe,  or  the  Supreme  Deity. — T.    .  •  •  • 


24  MAHABHARATA. 

I   regard    to    be    highly    beneficial     for   you    all,    0    chief  of 
Bharata's  race  !'  "*3« 

Vaicjampayaria  continued, — "Having  heard  these  Avords  of 
Vyasa  of  immoasurable  energy,  the  son  of  Pritha,  receiving  his 
permission,  returned  to  the  city  named  after  the  elephant.*'^ 
Entering  it,  the  hero  approached  Yudhishthira  and  inform- 
ed him  of  all  that  had  taken  place  with  reference  to  the 
Vrishnis."88 

FINIS  IMAUSALA    PARVA. 


*  The  word  'punar'  in  verse  35,  implies  another  cycle  of  years,   i.,  e., 
•Yugautare,'    lu  36,  'gatim  mukhyum'  is  'Swargam.'— T, 


CONTENTS. 


Yuyudhana  strikes  ofif  the  head  of  Kritavarraan 
Krishna  rushes  forward  for  preventing  Satyaki 

from  doing  further  mischief 
Others  rush  towards  Satyaki  for  punishing  him 

for  his  rashness 
Krishna  does  not  interfere  ... 
Satyaki  assailed  on  all  sides 
Pradyumna  rushes  towards  Satyaki  for  his 

rescue 
Overwhelmed  by  odds,  both  Satyaki  and  Pra- 
dyumna are  slain 
Krishna  in  wrath  takes  up  a  handful  of  EraJca 

grass  ... 

Every  blade  of  grass  becomes  changed  into  a 

fatal  bolt  of  iron 
"With  those  bolts  Krishna  begins  to  slay  all  who 

come  in  his  way 
Others  take  up  blades  of  grass  which  in  their 

hands  become  changed  into  bolts  of  iron 
The  slaughter  becomes  general 
Inebriated,  with  wine,  none  think  of  escape  or 

flight  . 
Krishna  beholds  the  sight  unmoved 
The  de=!truction  becomes  complete  of  the 

Vrishnis  and  the  Andhakas,   &c.     ... 
Daruka,  Kecjava,  and  Babhru  leave  the  spot 
They  discover  the  place  where  Rama  sat  in  silence 
Krishna  directs  Daruka  to  go  to  the  Kurus  and 

inform  them  of  what  had  happened 
Krishna  directs  Vabhru  to  go  to  Dwaraka  for 

protecting  the  ladies      ... 
Vabhru  slain  by  an  iron  bolt  that  ran  of  its  own 

accord  at  him 
Krishna  asks  Rama  to  stay  for  his  return 
Entering  the  city  of  Dwaravati  Krishna  meets 

with  his  father 

•  •  •  •  •  • 

Krishna  apprises  him  of  Arjuna's  coming 
[     b     ] 


PAGE. 

7 

8 

ib 
ib 
ib 

ib 

ib 

ib 
ib 

ib 

ib 
ib 

ib 
9 

ib 
ib 
ib 

ib 

ib 

ib 
10 

ib 
ib 


4  CONTENTg. 

PAaE. 

Ditto  announces  to  his  father  his  intention  of 

retiring  into  the  woods  for  practice  of 

penances      ...                 •••                •••  •••               10 

The  wives  of  Krishna  set  up  a  loud  wail  ...              ib 
Tlrishna  returns  for  assuring  his  wives  and  in- 
forms thera  of  Arjuna's  coming      ...  ...              ib 

"Rama  casts  off  his  body      ...                 ...  ...               ib 

He  assumes  his  true  shape,  viz.,  that  of  the 

mif^hty  snake  Ananta   ...                 ...  ...               ib 

Ananta  received  with  honour  by  Vasuki  and 

other  snakes                   •••                .••  •»•               lo 
Krishna  recollects  the  words  of  Durvasas  and 

Gandhari     ...                 •••                •••  •••              ^^ 

Ditto  lays  himself  down  in  Yoga          ...  ...               ib 

A  hunter,  named  Jara,  mistaking  Krishna  for 

a  deer,  pierces  the  sole  of  his  foot  with  a  shaft...  ib 

Jara  discovers  his  mistake ...                 •••  •••               "^ 

Krishna  comforts  him          ...                 •••  •••               i" 

Krishna  ascends  to  Heaven                    •••  •••               "^ 

Ditto  received  with  honours  by  the  deities, 

celestial  Rishis,  and  the  Gandharvas  ...               ib 

Daruka  reaches  the  Kuru  city              ...  ...               ib 

Arjuna  sets  out  for  Dwaraka                 ...  ...               ib 

The  wives  of  Krishna  set  up  a  loud  wail  upon 

seeing  Arjuna                  ...                 •••  •••                *" 

Arjuna's  grief  at  the  appearance  of  the  Yadava 

city              ••.                •••                •••  •'* 

Arjuna  sees  his  maternal  uncle  Vasudeva  ...                ib 

The  grief  of  Vasudeva        ...                 •-.  •••               ^^ 

Vasudeva's  lamentations     ...                 ...  •••               lo 

Arjuna's  reply  ...                 ...                 •••  •••               ^^ 

Ariuna  summons  the  chief  officers  of  the 

1R 

Vrishnis       ...                 •••                 •••  •••               •*•" 

Arjuna  proposes  to  take  away  the  ladies  and  the 

children  of  the  Vrishnis  away  from  Dwaravati ...  ib 

Arjuna  enters  Vasudeva's  mansion        ...  ...                i" 

The  ladies  utter  a  loud  wail  of  grief    ...  ...              i» 


CONTENT!^ 


PAQS. 


Arjuna  asks  the  ladies  to  prepare  for  leaving, 

the  city       ...  ..^  ...  ...  16 

Vasudeva  casts  off  his  body  ...  ...         •     ib 

The  wail  of  grief  uttered  by  his  widows  ...  ib 

Vasudeva's  body  carried  to  the  crematorium  ...  ib 

The  body  duly  disposed  off...  ...  ...  17 

The  four  wives  of  Vasudeva  burn  themselves  on 

his  funeral  pyre  ...  ...  ...  ib, 

Th«  children  of  the  Vrishnis  and  the  Andhakas 

offer  oblations  of  water  to  Vasudeva  ...  ib' 

Arjuna  visits  the  slaughter-ground  of  the 

Vrishnis       ...  ...  ...  ...  ib. 

Arjuna  causes  the  bodies  of  Krishna  and  Rama 

to  be  duly  cremated      ...  ...  ...  ib- 

Arjuna  sets  out  of  the  Yadava  city  with  the 

ladies  and  children,  the  Yadava  troops,  and 

other  inhabitants  ...  ...  ...  ib 

Description  of  the  procession  ...  ...  ,18. 

The  Yadava  city  swallowed  up  by  the  ocean  ...  ib' 

The  Abhiras  of  Panchanada  conspire  to  rob  th« 

cavalcade     ...  ...  ...  ..,  ib- 

Arjuna  opposes  the  robbers  unsuccessfully  ...  ig 

Ditto  strings  Gandiva  with  difficulty    ...  ...  ib. 

The  celestial  weapons  do  not  make  their  appear- 

rance  at  the  call  of  Arjuna  ...  ...  ib 

The  Vrishni- warriors  fail  to  rescue  the  ladies        ...  ib 

The  robbers  retreat  with  theit  booty  of  wealth 

and  women ...  ...  ...  ...  ib< 

Arjuna's  grief  at  his  inability  to  resist  the 

robbers        ...  ...  ...  ...  20 

Arjuna  escorts  the  remnant  of  the  cavalcade  to 

Kurukshetra  ...  ...  ...  ib 

Yuyudhana's  son  established  on  the  banks  of  the 

Saraswati    ...  ...  ...  ...  ib 

Krishna's  great  grandson,  Vajra,  established  at 

Indraprastha  ...  ...  ...  ib. 

The  widows  of  Akrura  retire  into  the  woods         ...  ih 


•ONTENTSJ; 


PAGE. 


Rukmini  and  other  wives  of  Krishna  ascend  the 

funeral  pyre  ...  ...  ...  ib 

Satyabhama  and  other  wives  of  Krishna  retire 

to  Kalapa  beyond  the  Himavata     ...  ...  ib 

The  citizens  of  Dwaravati,  distributed  into 

groups,  bestowed  upon  Vajra  ...  ...  ib 

Arjuna,  with  eyes  bathed  in  tears,  enters  the 

retreat  of  Vyasa  ...  ...  ...  ib 

Arjuna  beholds  Vyasa  and  announces  himself  to 

miu  •••  •••  •••  •••  ^x 

Vyasa  enquires  after  the  dause  of  Arjuna's  grief 

and  change  of  aspect     ...  ...  ...  ib 

Arjuna  informs  Vyasa  of  the  carnage  of  the 

Vrishnis,  the  ascension  to  Heaven  of  Krishna, 

&c.,  and  his  own  discomfiture  at  the  hands  of 

the  robbers ...  ..^  ...  ...  ib 

Vyasa  comforts  Arjuna        ...  ...  ...  22 

Vyasa's  discourse  on  the  changes  brought  about 

by  time        ...  ...  ...  ...  23 

Vyasa  tells  Arjuna  that  the  time  has  come  for 

the  departure  of  the  Pandavas  from  the  world  ...  ib 

Arjuna  leaves  Vyasa's  retreat  and  enters 

Hastinapura  ...  ...  ...  24 

Arjuna  informs  Yudhishthira  of  all  that  has 

happened     ...  ...  ...  ...  ib 

FINIS. 


THE  MAHABHARATA 

or 
KRISHNA-DWAIPAYANA  VYASA 
TRANSLATED 

INTO 

ENGLISH    PROSE 


Published  and  distributed  chiefly  gratia 

BY 

SUNDARI  BALi   ROY, 

WPDOW  OP 

PRATiPA  CHANDRA  ROY,  c.  i.  e. 
'     MAHAPRASTHANIKA  PARVA. 


r 


CALCUTTA  : 

BHiRATA  PRESS. 
No.  1,  Raja  Gooroo  Dass'  Street, 

Printed  by  Kali  DSss  Sen. 

1896. 

(  The  right  of  trantlaiion  it  reserved*  ) 


KOTICE. 

Slowly  but  steadily    I  have  ascended    another   rung.     The 
Mausala  Parva  has  been   finished,    and  the  Mahaprasthanika  is 
reached.     The  applications    I  have    addressed   to   the   patrons 
of  my  husband  still  remain  unanswered.     Only  one  has   been 
disposed  of,  viz.,  that   which    I    had    ventured    to   lay   before 
Maharajah  Sir  Lichmeswar  Sing  Bahadur  of  Durbhanga.     To 
my  singular   raisf)rtune,    the    Maharajah    has     rejected    my 
humble  appeal.     From    the  beginning    of  the   enterprise,  my 
husband  had    made    several    attempts   to    interest   in    it   the 
"primier   nobleman  of  Bengal"    as  Dr.  Sambhu   C.  Mukerjee, 
with  his  usual  felicity  of  expression,  first  styled  the  Maharajah 
on  his  entrance    into  public  life.     To  his  great   grief,  however, 
my  hiisbind  found  the    Maharajah    entirely   inaccessible.     My 
husband  was  favoured    with   interviews    by    Viceroys  and  Pro- 
vincial  Governors  and   Lieutenant-Governors,  and  ruling  chiefs 
and  princes.     The   "primier  nobleman  of  Bengal,"  however,  re- 
jected every  prayer  of  my  husband    to  grant  him  an    interview 
and  every  appeal  for  aid.     The   French    Government  went   out 
of  its  way  for  helping  the  enterprise  even  liberally,  disregarding 
its  serial  character    and   the    fact    of  its    being   an  incomplete 
foreign  publication.     Every  local  Government,  the  Government 
of  India,  and  the  Secretary  of  State  have  helped  it.   That  such 
an  enterprise  should  fail  to    interest   the    primier    nobleman  of 
Bengal  and  enlist  his  active  sympathy,    is  inexplicable.     Tiiere 
is  one   other   nobleman,  viz.,  the    Maharajah  Sir  Gajapati  Ptao 
of  Vi'^ianagram,  who  also   has  not   as    jet    done   a)iYthi)ig  tor 
the  p  iblic  vtion.     The  house   of  Vizianagram   has   been    noted 
for  its  liberality.     The  present    Maharajah    is  distinguished  for 
his  culture.     On  the    occasion  of  the   visit  of  the  Archdnke  of 
Austria,  he  was  the  only    Indian    nobleman   who    was   able  to 
converse    with    the    Archduke  without    the    aid    of  an    inter- 
preter.    He  was  pleased  to   favour    my    husband    with   several 
interviews  and  to  even  promise  him  substantial  aid.    One  of  mv 
husband's  patrons,  an    eminent    official,  having    recommanded 
the  enterprise  to  the  notice  of  the    ilaharajah,  received    ample 


(     2     ) 

as3:in.nc0i  in  reply.  Since  my  husband's  death,  I  have  ad- 
dressed several  letters  to  .the  Maharajah  to  none  of  which  I 
hvve  been  favourei  with  an  answer.  I  have  very  little  doubt 
that  the  recollection  of  his  promise,  though  repeated  to  Sir 
Andrew  Scoble,  has  faded  from  the  Maharajah's  recollection, 
and  that  none  of  my  letters  have  actually  reached  him,  in  con- 
sequence, as  I  have  heard,  of  the  clunisy  arrangement  of  the 
Vizianagram  sherista.  To  whatever  causes  due,  the  only  two 
noblemen  from  whom  no  aid  has  been  received  for  this  national 
enterprise  are  Durbhanga  and  Vizianagram.  It  is  scarcely 
necessary  to  state  that  between  them  they  can  easily  suport 
ten  such  publishing  enterprises  as  the  English  translation  of 
the  Mahabharata.  No  discredit  can  possibly  attach  to  names 
so  distinguished  for  liberality  as  Durbhanga  and  Vizianagram 
for  siich  oiTdission  to  help  my  husband  or  his  poor  widow.  That 
omission  must  be  ascribed  bo  our  misfortune. 

In  finishing  the  Mahaprasthanika,  my  debts  have  increased. 
There  remains  only  one  more  fascicule  to  issue  for  completing 
the  great  task.  I  have  no  means  for  repaying  my  debts  unless 
I  receive  help.  Hope  has  been  extinguished  in  my  heart. 
My  appeals  addressed  to  different  quarters  are  still  unanswered. 
It  is  for  the  patrons  of  the  enterprise  to  judge  whether  the 
Mihabharata  is  to  remain  incomplete  by  one  fascicule  and 
whether  a  poor  Hindu  widow  who  has  devoted  her  all  for  its 
completion  should  bear  the  burthen  of  her  debts  without  the 
means  of  repaying  them  till  her  very  house  is  sold  and  shared 
between  her  creditors. 

SUNDARI  BAl,A  RAY. 


MAHAPE'ASTHANIKA  PARVA.  $ 

mountain  Meru,  the  foremost  of  all  high-peaked  mountains.'* 
As  those  mighty  ones  were  pi-oceeding  quickly,  all  rapt  in/ 
Yoga,  Yajnaseni,  falling  off  from  Yoga,  dropped  down  .oa, 
the  Earth.^  Beholding  her  fallen  down,  Bhimasena  of  great, 
strength  addressed  king  Yudhishthira  the  just,  saying,* — < 
'O  scorcher  of  foes,  this  princess  never  did  any  sinful  act. 
Tell  us  what  the  cause  is  for  which  Krishna  has  fallen  down 
on  the  Earth  !'^ 

"Yudhishthira  said, — 'She  had  great  partiality  for  Dhanan- 
jaya  in  especial.  She  obtains  the  fruit  of  that  conduct  today^ 
O  best  of  men  !'  "^ 

VaiQampayana  continued, — "Having  said  this,  that  fore-? 
most  one  of  Bharata's  race  proceeded  on.  Of  righteous  soul, 
that  foremost  of  men,  endued  with  great  intelligence,  went 
on,  with  mind  intent  on  itself.'^  Then  Sahadeva  of  greafe 
learning  fell  down  on  the  Earth.  Beholding  him  drop  down, 
Bhima  addressed  the  king,  saying,*^' — 'He  who  with  great 
humility  used  to  serve  us  all,  alas,  why  is  that  son  of  Madravati 
fallen  down  on  the  Earth  ?'^ 

"Yudhishthira  said, — 'He  never  thought  anybody  his  equal 
in  wisdom.  It  is  for  that  fault  that  this  prince  has  fallen 
down.'  "^« 

Vai9ampayaHa  contiqiued, — "Having  said  this,  the  king 
proceeded,  leaving  Sahadeva  there.  Indeed,  Kunti's  son  Yu-i 
dhishthira  went  on,  with  his  brothers  and  with  the  dog."  Be- 
holding both  Krishna  and  the  Pandava  Sahadeva  fallen  down; 
the  brave  Nakula,  whose  love  for  kinsmen  was  very  great,' 
fell  down  himself.^^  Upon  the  falling  down  of  the  heroia 
Nakula  of  groat  personal  beauty,  Bhima  once  more  addressed 
the  king,  saying,^^ — 'This  brother  of  ours  who  was  endued  with 
righteousness  without  incompleteness,  and  who  always  obeyed' 
our  behests,  this  Nakula  who  was  unrivalled  for  beauty,  has 
fallen  down  !'^*  Thus  addressed  by  Bhimasena,  Yudhishthira 
said,  with  respect  to  Nakula,  these  words  : — 'He  was  of  right- 
eous soul  and  the  foremost  of  all  persons  endued  with  intelli- 
gence.^^ He,  however,  thought  that  there  was  nobody  that 
equalled  him  in  beauty  of  person.  Indeed,  he  regarded  him- 
self as  superior  to  all  in    that  -  respect."     It   is.  for  this  that 


6  UAHABHARATA. 

Nakula  hag  fallen  down.  Know  this,  0  Vrikodara  I  That, 
O  hero,  which  has  been  ordained  for  a  person,  must  have  to  be 
endured  by  him.'"  Beholding  Nakula  and  the  others  fall 
down,  Pandu's  son  Arjuna  of  white  steeds,  that  slayer  of 
hostile  heroes,  fell  down  in  great  grief  of  heart."  When  that 
foremost  of  men,  who  was  endued  with  the  energy  of  Cakra, 
had  fallen  down,  indeed,  when  that  invincible  hero  was  on 
the  point  of  death,  Bhima  said  unto  the  king,^® — 'I  do  not 
recollect  any  untruth  uttered  by  this  high-souled  one.  In- 
deed, not  even  in  jest  did  he  say  anything  false.  What  then 
is  that  for  whose  evil  consequence  this  one  has  fallen  down  on 
the  Earth  ?'*« 

"Yudhishthira  said, — 'Arjuna  had  said  that  he  would  con- 
sume all  our  foes  in  a  single  day.  Proud  of  his  heroism,  ho 
did  not,  however,  accomplish  what  he  had  said.  Hence  has 
he  fallen  down.^*  This  Phalguna  disregarded  all  wielders  of 
bows.  One  desirous  of  prosperity  should  never  indulge  such 
sentiments.'  "^"^ 

Vai(;ampayana  continued, — "Having  said  so,  the  king  pro- 
ceeded on.  Then  Bhima  fell  down.  Having  fallen  down, 
Bhima  addressed  king  Yudhishthira  the  just,  saying,^^ — O 
king,  behold  !  I  who  am  thy  darling  have  fallen  down  !  For 
what  reason  have  I  dropped  down  ?  Tell  me  if  thou  knowest 
it !'" 

"Yudhisthira  said, — 'Thou  wert  a  great  eater,  and  thou 
didst  use  to  boast  of  thy  strength.  Thou  never  didst  attend, 
0  Partha,  to  the  wants  of  others  while  eating.  It  is  for 
that,  0  Bhima,  that  thou  hast  fallen  down  \'^^  Having  said 
these  words,  the  mighty-armed  Yudhishthira  proceeded  on, 
without  looking  back.  He  had  only  one  companion,  viz.,  the 
dog  of  which  I  have  repeatedly  spoken  to  thee,  that  followed 
him  now."** 


Section  III. 

Vai^ampayana  said, — "Then  Cakra,  causing  the  firmament 
and  the  Earth  to  be  filled  by  a  loud  sound,  came  to  the  son  of 
Pritha  on  a  car  and  asked  him  to   ascend   it.*     Beholding  his 


I 


MAHAPRASTHANIKA  PARVA.  7 

brothers  fallen  on  the  Earth,  king  Yudhishthira  the  just  said 
unto  that  deity  of  a  thousand  eyes  these  words:' — 'My 
brothers  have  all  dropped  down  here  !  They  must  go  with 
me.  Without  them  by  me  I  do  not  wish  to  go  to  Heaven, 
O  lord  of  all  the  deities  !'  The  delicate  princess  (Draupadi) 
deserving  of  every  comfort,  0  Purandara,  should  go  with  us  ! 
It  behooveth  thee  to  permit  this  !'* 

"Cakra  said, — 'Thou  shalt  behold  thy  brothers  in  Heaven. 
They  have  reached  it  before  thee !  Indeed,  thou  shalt  see  all 
of  them  there,  with  Krishna.  Do  not  yield  to  grief,  0  chief 
of  the  Bharatas  !^  Having  cast  off  their  human  bodies  they 
have  gone  there,  0  chief  of  Bharata's  race  !  As  regards  thee, 
it  is  ordained  that  thou  shalt  go  thither  in  this  very  body  of 
thine  !'« 

"Yudhishthira  said, — 'This  dog,  0  lord  of  the  Past  and 
the  Present,  is  exceedingly  devoted  to  me.  He  should  go 
with  me.     My  heart  is  full  of  compassion  for  him  !'^ 

"Cakra  said, — 'Immortality  and  a  condition  equal  to  mine, 
O  king,  prosperity  extending  in  all  directions,  and  high 
success,  and  all  the  felicities  of  Heaven,  thou  hast  won  to- 
day !  Do  thou  cast  olf  this  dog.  In  this  there  will  be  no 
cruelty.'* 

"Yudhishthira  said, — 'O  thou  of  a  thousand  eyes,  0  thou 
that  art  of  righteous  behaviour,  it  is  exceedingly  difficult  for 
one  that  is  of  righteous  behaviour  to  perpetrate  an  act  that  is 
unrighteous.  I  do  not  desire  that  union  with  prosperity  for 
which  I  shall  have  to  cast  otf  one  that  is  devoted  to  me  !'*" 

•''Indra  said, — 'There  is  no  place  in  Heaven  for  persons  with 
dogs.  Besides,  the  (deities  called)  Krodhava(;as  take  away 
all  the  merits  of  such  persons.  Reflecting  on  this,  act,  O 
king  Yudhishthira  the  just !  Do  thou  abandon  this  dog. 
There  is  no  cruelty  in  this  1'^® 

"Yudhishthira  said, — 'It  has  been  said  that  the  abandon- 
ment of  one  that  is  devoted  is    infinitely    sinful.     It   is   equal 

*  The  first  line,  rendered  literally,  would  run,  'An  Arya  feels  great 
difficulty  in  doing  an  act  that  is  not  worthy  of  an  Arya.'  Of 
course,  'Arya'  here  implies  a  person  of  respectable  birth  and  righteous 
cwnduct, — T. 


^  \  MAHAimAKATA. 

to  the  sin  that  one  incurs  by  slaying  a  Brahmana.  Hence, 
O  great  Indra,  I  shall  not  abandon  this  dog  today  from  desire 
of  my  happiness !"  Even  this  is  my  vow  steadily  pursued, 
viz.,  that  I  never  give  up  a  person  that  is  terrified,  nor  one 
that  is  devoted  to  me,  nor  one  that  seeks  my  protection,  say- 
ing, that  he  is  destitute,  nor  one  that  is  atHicted,  nor  one  that 
has  come  to  me,  nor  one  that  is  weak  in  protecting  oneself, 
nor  one  that  is  solicitous  of  life.  I  shall  never  give  up  such 
a  one  till  my  own  life  is  at  an  end  !'^* 

"Indra  said, — 'Whatever  gifts,  or  sacrifices  spread  out,  or 
libations  poured  on  the  sacred  fire,  are  seen  by  a  dog,  are  takeri 
away  by  the  Krodhava^as.  Do  thou,  therefore,  abandon  this 
doc^.  By  abandoning  this  dog  thou  wilt  attain  to  the  region 
of  the  deities.^^  Having  abandoned  thy  brothers  and  Krishna, 
thou  hast,  0  hero,  acquired  a  region  of  felicity  by  thy  own 
deeds.  Why  art  thou  so  stupefied  ?  Thou  hast  renounced 
everything.     Why  then  dost  thou  not  renounce  this  dog  ?'^* 

"Yudhishthira  said, — 'This  is  well  known  in  all  the  worlds 
that  there  is  neither  friendship  nor  enmity  Avith  those  that 
are  dead.  When  my  brothers  and  Krishna  died,  I  was  unable 
to  revive  them.  Hence  it  was  that  I  abandoned  them.  I  did 
not,  however,  abandon  them  as  long  as  they  were  alive." 
To  frighten  one  that  has  sought  protection,  the  slaying  of  a 
woman,  the  theft  of  what  belongs  to  a  Brahmana,  and  injur- 
ing a  friend,  each  of  these  four,  0  Cakra,  is  I  think  equal  to 
the  abandonment  of  one  that  is  devoted  !"^^ 

YaiQampayana  continued, — 'Hearing  these  words  of  king 
Yudhishthira  the  just,  (the  dog  became  transformed  into)  the 
deity  of  Righteousness,  who,  well  pleased,  said  these  words 
unto  him  in  a  sweet  voice  fraught  with  praise.^^ 

"Dharma  said, — 'Thou  art  well  born,  0  king  of  kings,  and 
possessed  of  the  intelligetice  and  the  good  conduct  of  Pandu  ! 
Thou  hast  compassion  fur  all  creatures,  0  Bharata,  of  which 
this  is  a  bright  example  !'^  Formerly,  O  son,  thou  wert  once 
examined  by  me  in  the  woods  of  Dwaita,  where  thy  brothers 
"of  great  prowess  met  with  (an  appearance  of)  death.^*  Dis- 
regarding both  thy  brothers  Bhima  and  Arjuna,  thou  didst 
wish  for  the  revival  of  Nakula  from  thy  desire   of  doing   good 


THE  MAHABHARATA. 


MAHAPRA.STHANIKA  PARVA. 


Section  I. 

Bowing  doion  unto  Nnrdyana,  and  to  Nara,  the  foremost 
<syf  men,  as  idso  to  the  goddess  Saraswati,  should  the  word 
Jaya  be  uttered. 

Jaramejaya  said,— "Having  heard  of  that  encounter  with 
iron  bolts  between  the  heroes  of  the  Vrishni  and  the  Andhaka 
races,  and  having  been  informed  also  of  Krishna's  ascension 
to  Heaven,  what  did  the  Pandavas  do  ?"^ 

Vai(;ampayana  said,— "Having  heard  the  particulars  of  the 
great  slaughter   of  the    Vrishnis,  the    Kaurava    king   set    his 

heart  on  leaving  the  world.     He  addressed    Arjuna,  saying,^ 

•0  thou  of  great  intelligence,  it  is  Time  that  cooks  every 
creature  (in  his  cauldron),  I  think  that  what  has  happened 
is  due  to  the  cords  of  Time  (with  which  he  binds  us  all).  It; 
behooveth  thee  also  to  see  it.'^     Thus  addressed   by  his  brother 

the  son  of  Kunti    only    repeated    the    word — 'Time,  Time  !' 

and  fully  endorsed  the  view  of  his  eldest  brother  gifted  with 
.great  intelligence.*  Ascertaining  the  resolution  of  Arjuna, 
Bhimasena  and  the  twins  fully  endorsed  the  words  that  Arjuna 
had  said.^  Resolved  to  retire  from  the  world  for  earning 
merit,  they  brought  Ynyutsu  before  them.  Yudhishthira 
made  over  the  kingdom  to  the  son  of  his  uncle  by  his  Vai9ya 
wife.«  Installing  Parikshit  also  on  their  throne,  as  king,  the 
eldest  brother  of  the  Pandavas,  filled  with  sorrow,  addressed 
Subhadra,  saying,^— 'This  son  of  thy  son  will  be  the  king 
of  the  Kurus.  The  survivor  of  the  Yadus,  viz.,  Vajra,  has 
been  made  a  king.«  Parikshit  will  rule  in  Hastinapura, 
while  the  Yadava   prince,  Vajra,  will   rule   in   Cakrapraatha* 


:2  MAHABHARATA. 

He  should  be  protected  by  thee.  Never  set  thy  heart  on  un- 
righteousness !''  Having  said  these  words,  king  Yudhishthira 
the  just,  along  with  his  brothers,  promptly  offered  oblations  of 
water  unto  Vasudeva  of  great  intelligence,  as  also  his  old 
maternal  uncle,  and  Rama  and  others.  He  then  duly  per- 
formed the  Crdddhas  of  all  those  deceased  kinsmen  of  his.""" 
The  king,  in  honor  of  Hari  and  naming  him  repeatedly,  fed 
the  Island-born  Vyasa,  and  Narada,  and  Markandeya  pos- 
sessed of  wealth  of  penances,  and  Yajnavalkya  of  Bhara- 
dwaja's  race,  with  many  delicious  viands.*'*  In  honor  of  Krish- 
na, he  also  gave  away  many  jewels  and  gems,  and  robes  and 
clothes,  and  villages,  and  horses  and  cars,^^  and  female  slaves 
by  hundreds  and  thousands  unto  foremost  of  Brahmanas. 
Summoning  the  citizens,  Kripa  was  installed  as  the  preceptor 
■and  Parikshit  was  made  over  to  him  as  his  disciple,  0  chief 
of  Bharata's  race  !  Th-en  Yudhishthira  once  more  summoned 
all  his  subjects,**""  The  royal  sage  informed  them  of  his  in- 
tentions. The  citizens  and  the  inhabitants  of  the  provinces, 
hearing  the  king's  words,*^  became  filled  with  anxiety  and 
disapproved  of  them.  'This  should  never  be  done' — said  they 
unto  the  king.*^  The  monarch,  well  versed  with  the  changes 
brouo-ht  about  by  time,  did  not  listen  to  their  counsels.  Pos- 
sessed of  righteous  soul,  he  persuaded  the  people  to  sanction 
his  views.*®  He  then  set  his  heart  on  leaving  the  world.  His 
brothers  also  formed  the  same  resolution.  Then  Dharma's  son, 
Yudhishthira,  the  king  of  the  Kurus,^®  casting  off  his  orna- 
ments, wore  barks  of  trees.  Bhima  and  Arjuna  and  the  twins, 
and  Draupadi  also  of  great  fame,''**  similarly  clad  themselves 
in  barks  of  trees,  0  king.  Having  caused  the  preliminary 
rites  of  religior,  0  chief  of  Bharata's  race,  which  were  to 
bless  them  in  the  accomplishment  of  th«ir  design,**  those 
foremost  of  men  cast  off  their  sacred  fires  into  the  water. 
The  ladies,  beholding  the  princes  in  that  guise,  wept  aloud." 
They  seemed  to  look  as  they  had  looked  in  days  before  when 
with  Draupadi  forming  the  sixth  in  number  they  had  set  out 
of  the  capital  after  their  defeat  at  dice.  The  brothers,  how- 
ever, were  all  very  cheerful  at  the  prospect  of  retirement.''"*. 
Ascertaining  the  intentions  of  Yudhishthira  and  seeing  the 


MAHAPRABTHANIKA  PARTAi  3 

destruction  of  the  Vrishnis,  no  other  course  of  action  could 
please  them  then.  The  five  brothers,  with  Draupadi  forming  the 
sixth,  and  a  dog  forming  the  seventh,**  set  out  on  iheir  jour- 
ney. Indeed,  even  thus  did  king  Yudhishthira  depart,  himself 
the  head  of  a  party  of  seven,  from  the  city  named  after  the 
elephant.  The  citizens  and  the  ladies  of  the  royal  household 
followed  them  for  some  distance.*^  None  of  them,  however, 
eould  venture  to  address  the  king  for  persuading  him  to  give 
up  his  intention.  The  denizens  of  the  city  then  returned.** 
Kripa  and  others  stood  around  Yuyutsu  as  their  centre.- 
Ulupi,  the  daughter  of  the  Naga  chief,  0  thou  of  Kuru's  race, 
entered  the  waters  of  Ganga.*'*^  The  princess  Chitrangada  set 
out  for  the  capital  of  Manipura.  The  other  ladies  who  were  the- 
grandmothers  of  Parikshit  centered  around  him.*^  Meanwhile 
the  high-souled  Pandavas,  0  thou  of  Kuru's  race,  and  Drau- 
padi of  great  fame,  having  observed  the  preliminary  fast,  set 
out  with  their  faces  towards  the  east.**  Setting  themselves 
on  Yoga,  those  high-souled  ones,  resolved  to  observe  the  reli- 
gion of  Renunciation,  traversed  through  various  countries  and' 
reached  diverse  rivers  and  seas.^^  Yudhishthira  proceeded 
first.  Behind  him  was  Bhima ;  next  walked  Arjuna ;  after 
him  were  the  twins  in  the  order  of  their  birth  ;'^  behind  them 
all,  O  foremost  one  of  Bharata's  race,  proceeded  Draupadi, 
that  first  of  women,  possessed  of  great  beauty,  of  dark  com- 
plexion, and  endued  with  eyes  resembling  lotus  petals.'* 
While  the  Pandavas  set  out  for  the  forest,  a  dog  followed' 
them.  Proceeding  on,  those  heroes  reached  the  sea  of  red- 
waters.^'     Dhananjaya  had  not  cast  off  his  celestial  bow  Gan- 


*  It  is  not  to  be  supposed  that  TJhipi  drowned  Herself.  What  is 
said  here  is  that  she  retired  into  the  world  of  Nagas.  I'd  the  Adi 
Parvan  it  is  said  that  while  Arjuna,  on  one  occasion,  had  been  bathing 
in  the  waters  of  Ganga,  Ulupi  carried  him  off  to  her  palace  withia- 
the  waters  and  there  married  him.  Nagas  are  semi-divine  and  can 
move  through  air  and  water,  ascend  to  Heaven  itself  when  they  likei 
and  have  their  home  at  Patala.  To  take  them  for  some  non-Aryan  race, 
as  has  become  the  fashion  with  some  recent  poets  of  Bengal,  is  the 
very  height  of  absurdity  or  poetic  license.  None  of  these  writars, 
Iiowovei',  is  acquainted  with  Sanskrit  ;  and  that  is  their  best  excuse, — T, 


fit  MAHABHARATAi 

diva  nor  his  couple  of  inexhaustible  qjiivers,  actuated,  0  king", 
by  the  cupidity  that  attaches  one  to  things  of  great  value.** 
The  Pandavas  there  beheld  the  deity  of  fire  standing  before; 
them  like  a  hill.  Closing  their  way,  the  god  stood  there  in 
his  embodied  form.^^  The  deity  of  seven  flames  then  ad-; 
dressed  the  Pandavas,  saying, — 'Ye  heroic  sons  of  Pandu,, 
know  me  for  the  deity  of  fire.^'*  0  mighty-armed  Yudhish- 
thira,  0  Bhimasena  that  art  a  scorcher  of  foes,  O  Arjuna, 
and  ye  twins  of  great  courage,  listen  to  what  I  say  !*^  Ye 
foremost  ones  of  Kuru's  race,  I  am  the  god  of  fire.  The  forest 
of  Khandava  was  burnt  by  me,  through  the  puissance  of 
Arjuna  and  of  Narayana  himself.^^  Let  your  brother  Phal- 
guna  proceed  to  the  woods  after  casting  off  Gandiva,  that 
high  weapon.  He  has  no  longer  any  need  of  it.^''  That  pre- 
cious discus,  which  was  with  the  high-souled  Krishna,  has 
clisappeared  (from  ihe  world).  When  the  time  again  comes» 
it  will  come  back  into  his  hands.^°  This  foremost  of  bows^ 
viz.,  Gandiva,  was  procured  by  me  from  Varuna  for  the  use, 
of  Partha.  Let  it  be  made  over  to  Varuna  himself.'*^  At. 
this,  all  the  brothers  urged  Dhananjaya  to  do  what  the  deity 
said.  He  then  threw  into  the  waters  (of  the  sea)  both  the 
bow  and  the  couple  of  inexhaustible  quivers.*^  After  this, 
O  chief  of  Bharata's  race,  the  god  of  fire  disappeared  then 
and  there.  The  heroic  sons  of  Pandu  next  proceeded  with 
their  faces  turned  towards  the  south.*^  Then,  by  the  northern 
coast  of  the  salt  sea,  those  princes  of  Bharata's  race  proceeded 
to  the  south-west.**  Turning  next  towards  the  west,  they 
beheld  the  city  of  Dwaraka  covered  by  the  ocean.*^  Turning 
next  to  the  north,  those  foremost  ones  proceeded  on.  Observ- 
ant of  Yoga,  they  were  desirous  of  making  a  round  of  the 
whole  Earth."*'' 


Section  II. 

Vai^ampayana  said, — "Those  princes  of  restrained  souls 
and  devoted  to  Yoga,  proceeding  to  the  north,  beheld  Hima- 
vat,  that  very  large  mountain.^  Crossing  the  Himavat,  they 
beheld  a  vast   desert   of  sand.     They    then   saw   the    mighty 


MAHlPRi-STHAXlKA  PARTA.  9 

to  thy  (step)  mother  !*'*  On  the  present  occasion,  thinking 
the  dog  to  be  devoted  to  thee,  thou  hast  renounced  the  very 
car  of  the  celestials  instead  of  renouncing  him.  Hence,  O  king, 
there  is  no  one  in  Heaven  that  is  equal  to  thee  !*^  Hence, 
O  Bharata,  regions  of  inexhaustible  felicity  are  thine  !  Thou 
hast  won  them,  0  chief  of  the  Bharatas,  and  thine  is  a  celes- 
tial and  high  goal !'  "^^ 

Vai^ampayana  continued, — "  Then  Dharma,  and  Cakra, 
and  the  Maruts,  and  the  Agwins,  and  other  deities,^ and  the 
celestial  Rishis,  causing  Yudhishthira  to  ascend  on  a  car,  pro- 
ceeded to  Heaven.  Those  beings  crowned  with  success  and 
capable  of  going  everywhere  at  will,  rode  their  respective 
cars.^*"'*  King  Yudhishthira,  that  perpetuater  of  Kuru's  race, 
riding  on  that  car,  ascended  quickly,  causing  the  entire  wel- 
kin to  blaze  with  his  effulgence.**  Then  Narada,  that  fore- 
most of  all  speakers,  endued  with  penances,  and  conversant 
with  all  the  worlds,  from  amidst  that  concourse  of  deities,  said 
these  words  :^^ — 'All  those  royal  sages  that  are  here  have  their 
achievements  transcended  by  those  of  Yudhishthira  !*'  Cover- 
ing all  the  worlds  by  his  fame  and  splendour  and  by  his  wealth 
of  conduct,  he  has  attained  to  Heaven  in  his  own  (human) 
body  !  None  else  than  the  son  of  Pandu  has  been  heard  to 
achieve  this  !'*'  Hearing  these  words  of  Narada,  the  right- 
eous-souled  king,  saluting  the  deities  and  all  the  royal  sages 
there  present,  said,^® — 'Happy  or  miserable,  whatever  the  re- 
gion be  that  is  now  my  brothers',  I  desire  to  proceed  to.  I  do 
not  wish  to  go  anywhere  else  !''"'  Hearing  this  speech  of  the 
king,  the  chief  of  the  deities,  Purandara,  said  these  words 
fraught  with  noble  sense  ;^'— 'Do  thou  live  in  this  place,  O 
king  of  kings,  which  thou  hast  won  by  thy  meritorious  deeds  ! 
Why  dost  thou  still  cherish  human  affections  ?^''  Thou  hast 
attained  to  great  success,  the  like  of  which  no  other  man 
has  ever  been  able  to  attain.  Thy  brothers,  0  delighter  of 
the  Kurus,  have    succeeded    in    winning    regions   of  felicity.'* 


*  Yudhishthira  had  sought  for  Naknla's  life  because  Nakula  would 
te  able  to  offer  oblations  unto  Madri  and  her  ancestors.  Neither 
Arjuna,  nor  Bhima,  would  be  of  use  in  that  direction.— T. 

k  [     2     ] 


XO  mahabhabataI 

^Human  affections  still  touch  thee.  This  is  Heaven.  BehoM 
these  celestial  Kishis  and  Siddhas  who  have  attained  to 
the  region  of  the  gods  !'^*  Gifted  with  great  intelligence, 
.Yudhishthira  answered  the  chief  of  the  deities  once  more, 
saying,'" — '0  conqueror  of  Daityas,  I  venture  not  to  dwell 
anywhere,  separated  from  them  !  I  desire  to  go  there  where 
my  brothers  have  gone  !^^  I  wish  to  go  there  where  that  fore- 
most of  women,  Draupadi,  of  ample  proportions  and  darkish 
complexion  and  endued  with  great  intelligence  and  righteous- 
ness of  conduct,  has  gone  !'  "'^ 

FINIS  MAHAPRASTHANIKA   PARVA. 


TABLE   OF    GONTEJIHTS. 

MAHAPBISTHINIKA  PART  A. 


PAQB. 


Janamejaya's  question  about  the  doings  of  his 

ancestors  after  Krishna's  ascension  to  Heaven  ...  1 

After  the  slaughter  of  the  Vrishnis,  Yudhishthira 
and  his  brothers  set  their  hearts  upon  retire- 
ment from  the  world     ...  ...  ...  ib 

The  kingdom  made  over  to  Yuyutsu,  and  Pari- 

kshit  installed  ...  ...  ...  ib 

Yudhishthira  charges  Subhadra  to  wateh  over 

her  grandson  ...  ...  ...  ib 

Yudhishthira  feeds  Vyasa  and  Narada  and  Mar- 
kandeya  for  the  advancement  of  Krishna  and 
Rama  in  the  other  world  •        ...  ..►  2 

Ditto  summons  his  subjects  and  announces  his 

intention  of  retirement ...  ...  ...  ib 

The  citizens  try  to  dissuade  him  ...  ...  ib 

Yudhishthira 's  firmness       ...  ...  ...  ib 

Ditto  and  his  brothers  cast  off  their  ornaments      ...  ib 

They  cast  off  their  sacred  fires  ...  ...  ib 

Yudhishthira  and  his  brothers,  with  Draupadi, 

leave  the  city  ...  ...  ...  3 

The  citizens  follow  th§m      ...  ...  ...  ib 

The  citizens  return  ...  "...  ...-  ib 

Kripa  and  others  stand  round  Yuyutsu  ...  ib 

XJlupi  enters  the  waters  (for  returning  to  the 

Naga  world)  ...  ...  ...  ib 

Chitrangada  returns  to  Manipura  ...  ...  ib 

The  Panda vas  proceed  towards  the  east  ...  ib 

Ditto  followed  by  a  dog       ...  ...  ...  ib 

Ditto  met  by  Agni  ...  ...  ...  4 

Agni  induces  Arjuna  to  cast  into  the  sea  Gdn- 
diva  and  his  couple  of  inexhaustible 
quivers  ...  ^.,  ...  ...  j|> 


ZI 


CONTENTS. 


The  Pandavas  then  proceed  towards  the  south 

Proceeding  westwards  they  come  to  the  sea  of  red 
waters  ...  ... 

Proceeding  next  towards  the  north,  the  Pan- 
davas behold  the  Himavat 

Crossing  the  Himavat  they  see  a  large  desert 

They  next  behold  Meru 

Draupadi  drops  down 

The  Pandavas  move  on  without  minding  her 

Draupadi's  fault  consisted  of  her  partiality  for 
Arjuna  ..,  ... 

Sahadeva  falls  down  for  having  been  vain  of  his 
own  wisdom... 

Kakula  falls  down  for  having  been  vain  of  his 
personal  beauty 

Arjuna  falls  down  for  his  pride  of  bowmanship 

Bhima  falls  down  for  his  having  been  exceedingly 
voracious      .,,  .,,  .». 

Cakra  meets  Yudhishthira  ... 

Ditto  seeks  to  induce  Yudhishthira  to  abandon 
the  dog 

Yudhishthira's  refusal  to  desert  the  dog 

The  dog  transformed  into  the  deity  of  Right- 
eousness 

Dharma's  encomiums  on  Yudhishthira  ... 

Yudhishthira  proceeds  to  Heaven  on  a  celestial 
car,  filling  the  welkin  with  his  splendour 

Narada's  encomiums  on  Yudhishthira  ... 

Yudhishthira  wishes  to  go  there  where  his 
brothers  and  Draupadi  are 

Cakra  charges  Yudhishthira  to  cast  off  his 
human  affections 

Yudhishthira  repeats  his  wish 


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IQ 


FINIS. 


THE   MAHABHARATA 

or 

KRISHNA-DWAIPATANA  TYASA 

TR AS SLATED 

INTO 

ENGLISH    PROSE 


Published  and  distributed  chiefly  gratia 

BT 

SUNDARI  BILl  ROY, 

WIDOW  OF 

PRATiPA  CHANDRA  ROY,  c.  i.  E, 

•  -   SWARGAROHANIKA  PARVA, 


CALCUTTA  : 

BHARATA  PRESS 
No.  1,  Raja  Gooeoo  Dass'  Stbeet. 

Printed  by  Kali|Diss  Sen. 

1896. 

(  The  right  of  iramlation  it  rtitrvtd.  ) 


NOTICE. 

The  Mahapraathanika  Parva  is  completed.     The    Swarga- 
rohanika  is  taken  up.     Of  the  eighteen  Parvas  this  is  the  last. 
With  its  completion   the    English    translation    of  the    Maha- 
bharata  will  be    complete  ;  the   sacred    vow   of  my   lamented 
husband  will  be    duly   fulfilled ;  his   debt   to   subscribers  and 
contributors  will  be   paid   off ;  and   the   promise   I    made   to 
him,  at  his  death  bed,  will  also  be  redeemed.     It  is  true,  with 
the   completion   of  the    Mahabharata   the   solemn    promise  I 
gave  my  husband  will  become  discharged  ;  but  then  the  debts 
which  he  has  left  me  and  which   I  have  already    incurred  and 
shall   have   to  incur  for  discharging   that   promise   are  sure  t« 
press   heavily   on  me.     I  have  already  parted  with  what  little 
I  had  in  the  form  of  my   separate  property.     I  am    not  at  all 
sorry  for  it.  The  wants  of  a  Hindu  widow,  for    the   support  of 
her  life,  are  few  and  easily    met.     No  anxiety  can  be  mine  on 
that  account.     To   repay,  however,  the   debts  left  me    by  my 
husband,  and  those  incurred  and  to  be  incurred  by  me,  is  not 
so  easy.     My  chief  anxiety  is  about  that.     I  have  done  all    in 
my  power  to  appeal  to  the  friends  and  patrons  of  the  enterprise. 
I  have  received  letters  of  sympathy  from  many    quarters   near 
and  distant.     As  yet  the  only    kind  of  assistance  that  is  much 
needed  by  me  has  not  come  from  any  source.     I.  do    not    know 
how  is  it,  but  the  belief  I  cannot  shake  off  that  I  shall  not  be 
left  to  struggle  with  my    debts.     There    are  many  liberal  men 
who  have  not   as  yet  contributed  anything  towards  the  accom- 
plishment  of  this   national   enterprise.      Even    if  these   dis- 
tinguished persons  do  not  come  forward  to  help  me,  even    half 
the  number  of  those  who  are  interested    in  the    work,  by  con- 
tributing each  a  trifle,  may  enable  me  to  pay  off  all  the  debts 
I  shall  have  to  pay.     In    rendering  this   assistance,  for   which 
I  have  already  appealed  to   them,  no  one,  I  am  sure,  will  feel 
any  inconvenience  or  pressure. 

The  last  Parva  of  the  Mahabharata,   which  has  been  taken 
up,  is  of  small  extent,     It  cannot   cost    much,  nor   would  the 


(     2     ) 

time  needed  for  completing  it  be  long.  I  shall  any  how  reach 
the  end.  Having  begun  it, — having,  in  fact,  touched  the  last 
rung, — it  cannot  be  the  pleasure  of  Hari  that  I  should  not 
be  able  to  ascend  it.  He  who  has  so  long  befriended  the  enter- 
prise will  not  abandon  me  in  its  very  lasb  stage.  I  have 
much  to  say  regarding  the  conduct  of  this  enterprise  from  its 
beginning,  to  express  obligations  to  various  eminent  personages 
without  whose  aid  nothing  could  be  done,  and,  lastly,  to  give 
an  idea  of  the  difficulties  which  have  been  surmounted. 
These  I  reserve  for  the  concluding  appeal  with  which  I  wish 
to  bid  my  final  adieu  to  the  public  in  order  to  enter  that  life  of 
privacy  and  retirement  which  is  ordained  by  the  Scriptures  I 
believe  in  for  one  of  my  sex  and  condition. 

SUNDARI  BALA  RlY. 


THE  MAHABHARATA. 


SWARQiROHANIKA  PARVA. 


Section'^I. 


Bowing  down  unto  Ncirdyana,  and  Nara,  the  foremost 
of  men,  aa  also  unto  the  goddess  Saraswati,  should  the  word 
Jay  a  be  uttered. 

Janamejaya  said, — "Having  attained  to  Heaven,  what 
regions  were  respectively  attained  by  my  grandsires  of  old, 
viz.,  the  Pandavas  and  the  sons  of  Dhritarashtra  ?*  I  desire 
to  hear  this.  I  think  that  thou  art  conversant  with  every- 
thing, having  been  taught  by  the  great  Rishi  Vyasa  of 
wonderful  feats  !"^ 

Vai(jampayana  said, — "Listen  now  to  what  thy  grand- 
sires,  Yudhishthira  and  others,  did  after  having  attained  to 
Heaven,  that  place  of  the  deities.*  Arrived  at  Heaven, 
king  Yudhishthira  the  just,  behold  Duryodhana  endued  with 
prosperity  and  seated  on  an  excellent  seat.*  He  blazed  with 
effulgence  like  the  sun  and  wore  all  those  signs  of  glory 
which  belong  to  heroes.  And  he  was  in  the  company  of 
many  deities  of  blazing  effulgence  and  of  Sadhyas  of  right- 
eous deeds.^  Yudhishthira,  beholding  Duryodhana  and  hia 
prosperity,  became  suddenly  filled  with  rage  and  turned 
back  from  the  sight."  He  loudly  addressed  his  companions, 
saying, — 'I  do  not  desire  to  share  regions  of  felicity  with 
Duryodhana  who  was  stained  by  cupidity  and  possessed 
of  little  foresight  !''  It  was  for  him  that  friends,  kinsmen, 
over  the  whole  Earth,  were  slaughtered  by  us  whom  he  had 
afflicted  greatly  in  the  deep  forest  !^  It  was  for  him  that  the 
virtuous  princess  of  Panchala,  Draupadi  of  faultless  features, 
our  wife,  was  dragged  into  the  midst   of  the   assembly   before 


MAHABHARATl. 


all  our  seniors  I*  Ye  gods,  I  have  no  desire  to  even  behold 
Suyodhana  !  I  wish  to  go  there  where  my  brothers  are  !'*" 
Narada,  smiling,  told  him, — 'It  should  not  be  so  !  0  king  of 
kings  '  While  residing  in  Heaven,  all  enmities  cease  !^^  O 
mighty-armed  Yudhishthira,  do  not  say  so  about  king  Duryo- 
dhana.  Hear  my  words.^^  Here  is  king  Duryodhana.  He 
is  worshipped  with  the  gods  by  those  righteous  men  and  those 
foremost  of  kings  who  are  now  denizens  of  Heaven.^*  By 
causing  his  body  to  be  poured  as  a  libation  on  the  fire  of 
battle,  he  has  obtained  the  end  that  consists  in  attainment  of 
the  region  for  heroes.  You  and  your  brothers,  who  were 
■veritable  gods  on  Earth,  were  always  persecuted  by  this  one.** 
Yet  through  his  observance  of  Kshatriya  practices  he  has 
attained  to  this  region.  This  lord  of  Earth  was  not  terrified 
in  a  situation  fraught  with  terror.*^  0  son,  thou  shouldst  not 
bear  in  mind  the  woes  inflicted  on  thee  on  account  of  the 
■match  at  dice.  It  behooveth  thee  not  to  remember  the  afflic- 
tions of  Draupadi."  It  behooveth  thee  not  to  remember  the 
other  woes  which  were  yours  in  consequence  of  the  acts  of 
your  kinsmen, — the  woes,  viz.,  that  were  due  to  battle  or  to 
other  situations.*^  Do  thou  meet  Duryodhana  now  according 
to  the  ordinances  of  polite  intercourse.  This  is  Heaven,  O 
•lord  of  men  !  There  can  be  no  enmities  here  !'*^ — Though 
thus  addressed  by  Narada,  the  Kuru  king  Yudhishthira,  en- 
dued with  great  intelligence,  enquired  about  his  brothers  and 
said,*® — «If  these  eternal  regions  reserved  for  heroes  be  Duryo- 
dhana's,  that  unrighteous  and  sinful  wight,  that  man  who  was 
the  destroyer  of  friends  and  of  th«  whole  world,"  that  man 
for  whose  sake  the  entire  Earth  was  devastated  with  all  her 
horses  and  elephants  and  human  beings,  that  wight  for  whose 
sake  we  were  burnt  with  wrath  in  thinking  of  how  best  we 
might  remedy  our  wrongs,"  I  desire  to  see  what  regions  have 
been  attained  by  those  high-souled  heroes,  my  brothers  of  high 
vows,  steady  achievers  of  promises,  truthful  in  speech,  and 
distinguished  for  courage.  The  high-souled  Kama,  the  son 
of  Kunti,  incapable  of  being  baffled  in  battle,"-=^«  Dhrishta- 
dyumna,  Satyaki,  the  sons  of  Dhrishtadyumna,  and  those 
other   Kshatriyas   who    met    with    death   in   the   observance 


SWAROAROHANIKA  PARYA.  ^ 

of  Kshatriya  practices,'^*  where  are  those  lords  of  Earth, 
O  Brahmana  ?  I  do  not  see  them  here,  0  Narada  !  I  desire 
to  see,  0  Narada,  Virata  and  Drupada  and  the  other  great 
Kshatriyas  headed  by  Dhrishtaketu,^^  as  also  Cikhandin,  the 
Panchala  prince,  the  sons  of  Draupadi,  and  Abhimanyu., 
irresistible  in  battle  !' """ 


Section  II. 

"Yudhishthira  said, — 'Ye  deities,  I  do  not  see  here  Radha's 
son  of  immeasurable  prowess,  as  also  my  high-souled  brothers, 
and  Yudhamanyu  and  Uttamaujas,*  those  great  car-warriors 
that  poured  their  bodies  (as  libations)  on  the  fire  of  battle, 
those  kings  and  princes  that  met  with  death  for  my  sake  in 
battle  ?■  Where  are  those  great  car-warriors  that  possessed 
the  prowess  of  tigers  ?  Have  those  foremost  of  men  acquired 
this  region  ?^  If  those  great  car- warriors  have  obtained  these 
regions,  then  only  do  you  know,  ye  gods,  that  I  shall  reside 
hero  with  those  high-souled  ones  !*  If  this  auspicious  and 
eternal  region  has  not  been  acquired  by  those  kings,  then 
know,  ye  gods,  that  without  those  brothers  and  kinsmen  of 
mine,  I  shall  not  live  here  1^  At  the  time  of  performing 
the  water  rites  (after  the  battle),  I  beard  my  mother  say, — 
Do  thou  offer  oblations  of  water  unto  Kama  ! — Since  hearing 
those  words  of  my  mother,  I  am  burning  with  grief.'  I 
grieve  also  incessantly  at  this,  ye  gods,  that  when  I  marked 
the  resemblance  between  the  feet  of  my  mother  and  those  of 
Kama  of  immeasurable  soul,  I  did  not  immediately  place 
myself  under  the  orders  of  that  afflicter  of  hostile  ranks  ! 
Ourselves  joined  with  Kama,  Cakra  himself  would  have  been 
unable  to  vanquish  in  battle  !*''*     Wherever  may    that  child 


*  The  allusion  is  to  the  fact  of  Yudliishthira's  having  marked  a 
close  resemblance  between  the  feet  of  Kunti  and  those  of  Kama,  and 
his  yearning  after  Kama  which  he  could  not  explain.  Such  was  Yu- 
dhishthira's  abstraction  of  mind  while  thinking  of  that  resemblance 
that  he  did  not  hear  the  cruel  speeches  of  Duryodhana  at  the  Kuru 
court  addressed  to  him  and  his  brothers  after  their  defeat  at  dice.  It 
■was  not  till  after  the  battle  was  over  that  Yudhishthira  learut  ^ho 
•Kama  really  was.— T-» 


VAH16HABATA. 


of  Surya  be,  I  desire  to  see  him.  Alas,  his  relationship 
with  us  unknown,  I  caused  him  to  be  slain  by  Arjuna !» 
Bhima  also  of  terrible  prowess  and  dearer  to  me  than  my 
life-breaths,  Arjuna  too,  resembling  ludra  himself,  the  twins 
also  that  resembled  the  Destroyer  himself  in  prowess,"  I 
desire  to  behold  !  I  wish  to  see  the  princess  of  Panchala, 
whose  conduct  was  always  righteous.  I  wish  not  to  stay 
here.  I  tell  you  the  truth."  Ye  foremost  ones  among  the 
deities,  what  is  Heaven  to  me  if  I  am  dissociated  from  my 
brothers  ?  That  is  Heaven  where  those  brothers  of  mine 
are.     This,  in  my  opinion,  is  not  Heaven  !^^ 

"The  gods  said, — 'If  thou  longest  to  be  there,  go  then, 
O  son,  without  delay  !  At  the  command  of  the  chief  of  the 
deities,  we  are  ready  to  do  what  is  agreeable  to  thee  !'  "^' 

Vai9ampayana   continued, — "  Having    said   so,    the   gods 
then  orderd  the   celestial    messenger,   0  scorcher  of  foes,  say- 
ings— «Do  thou  show  unto   Yudhishthira   his  friends  and  kins- 
jjjen  !'^* — Then    the   royal   son    of    Kunti     and   the   celestial 
messenger  proceeded    together,  0   foremost   of  kings,  to   that 
place    where   those   chiefs    of  men    (whom   Yudhishthira  had 
wished   to   see)    were."     The   celestial    messenger   proceeded 
first,  the  king   followed  him    behind.     The   path   was   inaus- 
picious and  difficult   and  trodden   by    men    of  sinful   deeds." 
It  was  enveloped  in   thick  darkness,  and   covered    with    hair 
and    moss   forming   its    grassy   vesture.      Polluted    with   the 
stench  of  sinners,  and  miry  with  flesh   and  blood,"  it  abound- 
ed with  gad-flies  and   stinging   bees   and    gnats   and    was  en- 
dangened  by  the  inroads   of  grisly  bears.     Rotting   corpses  lay 
here  and  there."     Overspread   with   bones   and   hair,  it   was 
noisome  with  worms  and  insects.    It  was  skirted  all  along  with 
a  blazing  fire."     It  was  infested  by  crows  and  other  birds. and 
vultures,  all  having  beaks  of  iron,  as  also  by  evil  spirits  with 
long  mouths   pointed   like    needles.     And   it   abounded   with 
inaccessible  fastnesses   like   the   Vindhya    mountains.'^''     Hu- 
man corpses   were   scattered    over   it,  smeared    with   fat  and 
blood,  with  arms  and  thighs   cut  off,  or  with  entrails  torn  out 
and  legs  severed.^^     Along  that  path   so   disagreeable  with  the 
stench  of  corpses  and  awful  with   other   incidents,  the   right- 


SWARQi-ROHANIKA  PARVA.  3 

eous-souled   king    proceeded,    filled    with    diverse    thoughts.'* 
He  beheld  a  river  full  of  boiling  water  and,  therefore,  difficult 
to  cross,  as    also  a    forest    of  trees    whose    leaves   were   sharp 
swords  and    razors.'^'     There    were    plains    full    of  fine    white 
sand  exceedingly  heated,  and  rocks    and  stones    made  of  iron. 
There  were  many  jars  of  iron  all    around,  with    boiling   oil  in 
them.^*      Many    a    Kuta-9almalika    was     there,    with    sharp 
thorns  and,  therefore,  exceedingly  painful  to  the   touch  *     The 
son  of  Kunti  beheld    also   the   tortures    inflicted    upon    sinful 
men."     Beholding  that  inauspicious    region    abounding   with 
every  sort  of  foulness,  Yudhishthira   asked  the   celestial  mess- 
enger, saying, — 'How  far  shall  we    proceed    along  a   path   like 
this?'^^     It  behooveth  thee  to  tell   me    where  those   brothers  of 
mine  are.     I  desire  also  to   know  what   region    is   this   of  the 
gods  !'"     Hearing  these  words   of  king  Yudhishthira  the  just, 
the  celestial  messenger  stopped  in  his  course  and  replied,  say- 
ing,— 'Thus  far  is  your  way."*     The  denizens   of  Heaven    com- 
manded me  that   having  come   thus   far,  I    am    to   stop  !     If 
thou  art   tired,    O    king   of  kings,  thou    mayst   return    with 
me  !'^"     Yudhishthira,  however,  was   exceedingly  disconsolate 
and  stupified  by  the  foul    odor.     Resolved    to    return,   0  Bha- 
rata,  he  retraced  his  steps.^**     Afflicted    by   sorrow   and   grief, 
the   righteous-souled    monarch    turned   back.      Just   at   that 
moment  he  heard  piteous   lamentations   all   around.'^ — '0  son 
of  Dharma,  0  royal  sage,  0  thou   of  sacred   origin,  0   son    of 
Pandu,  do  thou  stay  a  moment    for   favouring   us  l^^     At   thy 
approach,  O  invincible  one,  a  delightful  breeze  hath  begun  to 
blow,  bearing   the   sweet   scent    of  thy   person  !     Great   hath 
been  our   relief   at   this  !^^     O   foremost    of  kings,  beholding 
thee,  O  first  of  men,  great  hath  been    our   happiness  !     0  son 
of  Pritha,  let  that  happiness  last  longer   through  thy  stay  here 
for  a  few  moments  more  !^*     Do  thou   remain  here,  0  Bharata, 
for  even  a  short  while  !     As  long  as   thou    art    here,  O  thou  of 
Kuru's  race,  torments  cease   to  afflict  us  !'^^     These  and  many 


*  Kuta  galmalika  is  a  t^pecips  of  Calmali  or  the  Bomhax  Malaharicum 
©f  Roxburgh.  It  is  •overed  with  sharp  thorne  and  not  even  monkeya 
can  clinab  it.— T, 


6  WAHABHA.R1TA. 

similar  words,  uttered  in  piteous  voices  by  persons  in  pain, 
the  kiiig  heard  in  that  region,  wafted  to  his  ears  from  every 
side.^*  Hearing  those  words  of  beings  in  woe,  Yudhi^bihira 
of  compassionate  heart  exclaimed  aloud, — 'Alas,  how  painiul  !' 
and  the  king  stood  still. ^^  The  speeches  of  those  woe-begcne 
and  afflicted  persons  seemed  to  the  son  of  Pandu  to  be  uttered 
in  voices  that  he  had  heard  before  although  he  could  not 
recognise  them  on  that  occasion."*  Unable  to  recognise  the 
voices,  Dharma's  son,  Yudhishthira,  enquired,  saying, — 'W  ho 
are  you  ?  Why  also  do  you  stay  here  ?'*®  Thus  addressed, 
they  answered  him  from  all  sides,  saying, — 'I  am  Kama  !' — > 
'I  am  Bhimasena  !' — 'I  am  Arjuna  I'*" — 'I  am  Nakula  !' — 'I  am 
Sahadeva  '' — 'I  am  Dhrishtadyumna  I' — 'I  am  Draupadi  !'— 
'We  are  the  sons  of  Draupadi  !' — Even  thus,  O  king,  did 
those  voices  .speak.**-  Hearing  those  exclamations,  O  kirg, 
uttered  in  voices  of  pain  suitable  to  that  place,  the  royal 
Yudhishthira  asked  himself — 'What  perverse  destiny  is  this?*' 
What  are  those  sinful  acts  which  were  committed  by  those  high- 
souled  beings  viz.,  Kama  and  the  sons  of  Draupadi,  and  the 
slender-waisted  princess  of  Panchala,"  so  that  their  residence 
has  been  assigned  in  this  region  of  fostid  smell  and  great  woe  ? 
I  am  not  aware  of  any  transgression  that  can  be  attributed  to 
these  persons  of  righteous  deeds  !**  What  is  that  act  by 
doing  which  Dhritarashtra's  son,  king  Suyodhana,  with  all 
his  sinful  followers,  has  become  invested  with  such  pros- 
perity ?*^  Endued  with  prosperity  like  that  of  the  great 
Indra  himself,  he  is  highly  adored.  What  is  that  act  through 
the  consequen^^e  of  which  these  (high-souled  ones)  have  fallen 
into  Hell?**  AH  of  them  were  conversant  with  every  duty, 
were  heroes,  were  devoted  to  truth  and  theVedas;  were  ob- 
servant of  Kshatriya  practices;  were  righteous  in  their  acts; 
were  performers  of  sacrifices ;  and  givers  of  large  presents 
unto  Brahmanas  !*^  Am  I  asleep  or  awake  ?  Am  I  conscious 
or  unconscious?  Or,  is  all  this  a  mental  delusion  due  to  dis- 
orders of  the  brain  V*^  Overwhelmed  by  sorrow  and  grief, 
and  with  his  senses  agitated  by  anxiety,  king  Yudhishthira 
indulged  in  such  reflections  for  a  long  time.*®  The  royal  son 
of  Dharma  then  gave  way  to  great  wrath.    Indeed,  Yudhish- 


SWAROAROHANIK  PART A.  7 

ihira  then  censured  the  gods  as  also  Dharma  himself."  Afflict- 
ed by  the  very  foul  odor,  he  addressed  the  celestial  messenger, 
saying, — 'Return  to  the  presence  of  those  whose  messenger 
thou  art  !"  Tell  them  that  I  shall  not  go  back  to  where  they 
are,  but  shall  stay  even  here,  since,  in  consequeiice  of  my 
companionship,  these  afflicted  brothers  of  mine  have  become- 
comforted  !'^*  Thus  addressed  by  the  intelligent  son  of  Pandu, 
the  celestial  messenger  returned  to  the  place  where  the  chief 
of  the  deities  Avas,  viz.,  he  of  a  hundred  sacrifices/''^  He  re- 
presented unto  him  the  acts  of  Yudhishthira.  Indeed,  O 
ruler  of  men,  he  informed  Indra  of  all  that  Dharma's  son  had 
-said."" 


Section  III. 

VaiQampayana  said, — "King  Yudhishthira  the  just,  the 
son  of  Pritha,  had  not  stayed  there  for  more  than  a  moment 
when,  O  thou  of  Kuru's  race,  all  the  gods  with  Indra  at  their 
head  came  to  that  spot.^  The  deity  of  Righteousness,  in  his 
embodied  form,  also  came  to  that  place  where  the  Kuru 
king  was,  for  seeing  that  monarch.^  Upon  the  advent  of 
those  deities  of  resplendent  bodies  and  sanctified  and  noble 
deeds,  the  darkness  that  had  overwhelmed  that  region  im- 
mediately disappeared.®  The  torments  undergone  by  beings 
of  sinful  deeds  were  no  longer  seen.  The  river  Vaitarani, 
the  thorny  Calmali,*  the  iron  jars,  and  the  boulders  of 
rock,  so  terrible  to  behold,  also  vanished  from  sight.  The 
diverse  repulsive  corpses  also,  which  the  Kuru  king  had  seen, 
disappeared  at  the  same  time. ^  Then  a  breeze,  delicicus  and 
fraught  with  pleasant  perfumes,  perfectly  pure,  ajid  delight- 
fully cool,  O  Bharata,  began  to  blow  on  that  spot  in  conse- 
quence of  the  presence  of  the  gods.®  The  Maruts,  with 
Indra,  the  Vasus  with  the  twin  A(;wins,  the  Sadhyas,  the 
Rudras,  the  Adityas,  and  the  other  denizens  of  Heaven,^  as 
also  the  Siddhas  and  the  great  Rishis,  all  came  there  where 
Dharma's  royal  son  of  great  energy  was.^  Then  Cakra,  the 
lord  of  the  deities,  endued  with  blazing  pro.sperity.  addressed 
Yudhishthira  and  comforting   him,  said,* — '0  Yudhishthira  of 


8  MAHABHARATA. 

mighty    arms,  come,   come,  0   chief  of  men  !     These   illusions 
have  ended,  O  puissant  one  P°     Success    has  heen  attained  by 
thee,  0    mighty-armed  one,  and    eternal    regions    (of  felicity) 
have  become  thine  !     Thou    shouldst  not   yield  to  Avrath.     Lis- 
ten to  these    words    of  mine  !"     Hell,  0    son,  should,  without 
doubt,  be  beheld  by  every  king.     Of  both  good   and  bad  ther© 
is   abundance,  0    chief  of  men  !"     He    who  enjoys   first   the 
fruits  of  his  good  acts    must   afterwards   endure  Hell.     He,  on 
the  other  hand,  who  first  endures  Hell,  must  afterwards   enjoy 
Heaven.^'     He   whose  sinful    acts   are    many,  enjoys   Heaven 
'first.     It  is  for  this,  O  king,  that  de^rous   of  doing  thee  good, 
I  caused  thee  to  be  sent  for   having  a   view    of  Hell.*"     Thou 
hadst,  by  a  pretence,  deceived  Drona  in  the    matter  of  his  son. 
Thou  hast,  in    consequence   thereof,  been    shown    Hell   by  an 
act  of  deception."     After  the   manner   of  thyself,  Bhima   and 
Arjuna,  and    Draupadi,    have   all    been   shown    the   place   of 
•sinners  by  an  act  of  deception."     Come,  0  chief  of  men,  all  of 
them  have  been  cleansed  of  their  sins  !^^     All  those  kings   who 
had  sided  thee  and  who   have   been    slain    in    battle,  have   all 
attained  to  Heaven.     Come  and    behold   them,  O  foremost  one 
of  Bharata's  race  !"'     Kama,  the    mighty   bowman,  that  fore- 
most of  all  wielders  of  weapons,  for   whom   thou  art   grieving, 
has  also  attained  to  high   success.^®     Behold,  0  puissant   one, 
that  foremost   of  men,  viz.,  the   son  of  Surya  !     He  is  in  that 
place  which  is  his  own,  0  mighty-armed  one  !     Kill  this  grief 
of  thine,  O  chief  of  men  !^°     Behold  thy  brothers   and  others, 
those  kings,  that  is,  who  had    espoused  thy   side.     They    have 
all  attained  to  their   respective   places    (of  felicity).     Let   the 
fever  of  thy  heart    be   dispelled  !"^     Having   endured   a    little 
misery  first,  from  this   time,  0   son    of  Kuru's   race,  do   thou 
sport    with    me   in   happiness,   divested    of  grief  and   all   thy 
ailments  dispelled  !"^     0  mighty-armed  one,  do  thou  now  enjoy, 
O  king,  the  rewards  of  all  thy  deeds  of  righteousness,   of  those 
regions  which    thou    hast    acquired    thyself  by    thy    penances, 

*  Those  whose  evil  acts  outnumber  the  good,  first  enjoy  Heaven. 
The  reverse  is  the  case  with  those  whose  good  acta  outnuiuber  the  evil. 
The  latter  endure  Hell  fifbt  — T. 


SWARGAROHANmA  PARYA. 


and  of  all  thy  gifts.^*     Let  deities  and  Gandharvas,  and  celes- 
tial  Apsaras,  decked  in  pure   robes  and   excellent   ornaments, 
wait  upon  and  serve    thee   for   thy   happiness  !^*    Do  thou,  O 
mighty-armed  one,  enjoy  now  those  regions  (of  felicity)    which 
have  become  thine  through    the   Rajasuya  sacrifice   performed 
by  thee  and  whose  felicities  have   been  enhanced  by  the  sacri- 
ficial scimitar  employed  by  thee.     Let   the   high   fruits   of  thy 
penances  be  enjoyed   by    thee  !*^^     Thy   regions,  0    Yudhish- 
thira,  are  above,  far   above,  those   of  kings.     They   are   equal 
to  those  of  Hari9chandra,  0  son  of  Pritha  !     Come,  and  sport 
there  in  bliss  !*'     There    where   the   royal   sage   Mandhatri  is, 
there  where  king  Bhagiratha  is,  there  where   Dushmanta's  son 
Bharata   is,  there   wilt   thou   sport   in    bliss  \"     Here   is   the 
celestial  river,  sacred  and   sanctifying   the  three  worlds.     It  is 
called  Heavenly  Ganga.     Plunging   into   it,  thou   wilt   go   to 
thy  own  regions  'f^^     Having  bathed  in  this  stream,  thou  wil6 
be   divested    of  thy   human    nature.      Indeed,  thy   grief   dis- 
pelled, thy  ailments    conquered,  thou    wilt   be    freed    from  all 
enmities.'^^     While,  0  Kuru  king,  the  chief  of  the   gods  was 
saying  so   unto   Yudhishthira,  the  deity   of  Righteousness,  in 

his  embodied  form,  then  addressed    his  own  son  and  said,^° O 

king,  I  am  greatly  pleased,  O  thou  of  great  wisdom,  with  thee, 
O  son,  by  thy  devotion  to  me,  by  thy  truthfulness  of  speech, 
and  forgiveness,  and  self-restraint  !'^  This,  indeed,  is  the  third 
test,  O  king,  to  which  I  put  thee  !  Thou  art  incapable,  O 
son  of  Pritha,  of  being  swerved  from  thy  nature  or  reason  !'* 
Before  this,  I  had  examined  thee  in  the  Dwaita  woods  by  my 
questions,  when  thou  hadst  come  to  that  lake  for  recovering 
a  couple  of  fire  sticks.  Thou  stoodst  it  well.^*  Assuming  the 
shape  of  a  dog,  I  examined  thee  once  more,  0  son,  when  thy 
brothers  with  Draupadi  had  fallen  dovvn.^*  This  has  been  thy 
third  test ;  thou  hast  expressed  thy  wish  to  stay  at  Hell  for 
the   sake    of  thy    brothers.      Thou    hast   become   cleansed,  O 

*  •Asi-riddhitan'  means,  as  explained  by  Nilakantha,  'enhanced  by 
the  (sacrificial)  sword.' — T. 

t  Ganga  has  three  courses.  That  in  Heaven  is  called  Suradhimi  or 
Mandakmi  ;  that  in  Earth  is  called  Ganga  ;  and  that  in  the  nether  re- 
gions  or  Patala  is  called  Bhogavati.— T. 

[     2     ] 


10  MAHABHARA^TAi 

highly  blessed  "one.  Purified  of  sin,  be  thou  happy  !"  0  son 
of  Prifcha,  thy  brothers,  0  king,  were  not  such  as  to  deserve 
Hell.  All  this  has  been  an  illusion  created  by  the  chief  of 
the  gods.*'  Without  doubt,,  all  kings,  0  son,  must  once  be- 
hold Hell.  Hence  hast  thou  for  a  little  while  been  subjected 
to  this  great  affliction.*^  0  king,  neither  Arjuna,  nor  Bhima, 
nor  any  of  those  foremost  of  men,  viz,,  the  twins,  nor  Kama, 
ever  truthful  in  speech  and  possessed  of  great  courage,  could 
be  deserving  of  Hell  for  a  long  time.*®  The  princess  Krishna 
too,  O  Yudhishthira,  could  not  be  deserving  of  that  place  of 
sinners.  Come,  come,  O  foremost  one  of  the  Bharatas,  be- 
hold Ganga  who  spreads  her  current  over  the  three  worlds  !'** 
Thus  addressed,  that  royal  sage,  viz.,  thy  grandsire,  proceeded 
with  Dharma  and  all  the  other  gods.***  Having  bathed  in 
celestial  river  Ganga,  sacred  and  sanctifying  and  ever  adored 
by  the  Rishis,  he  cast  off  his  human  body.**  Assuming  then  a 
celestial  form,  king  Yudhishthira  the  just,  in  consequence  of 
that  bath,  became  divested  of  all  his  enmities  and  grief.** 
Surrounded  by  the  deities,  the  Kuru  king  Yudhishthira  then 
proceeded  from  that  spot.  He  was  accompanied  by  Dharma, 
and  the  great  Rishis  uttered  his  praises.**  Indeed,  he  reached 
that  place  where  those  foremost  of  men,  those  heroes,  viz., 
the  Pandavas  and  the  Dhartarashtras,  freed  from  (human) 
•wrath,  were  enjoying  each  his  respective  status,"** 


Section  IV. 

Vai(?ampSyana  said,—"  King  Yudhishthira,  thus  praised 
by  the  gods,  the  Maruts  and  the  Rishis,  proceeded  to  that 
place  where  those  foremost  ones  of  Kuru's  race  were.*  He 
beheld  Govinda  endued  with  his  Brahma-form.  It  resembled 
that  form  of  his  which  had  been  seen  before  and  which,  there- 
fore, helped  the  recognition."  Blazing  forth  in  that  form 
of  his,  he  was  adorned  with  celestial  weapons,  such  as  the 
terrible  discus  and  others  in  their  respective  embodied  forms.*' 

*  The  celeatial  -weapons  are  all  animate  btfiugs  and   have  euibodied 
forms  of  their  own,— T, 


SWAKGAROHANIKA  PARVa!  11 

He  was  being  adored  by  the  heroic  Phalguna,  who  also  was 
endued  with  a  blazing  effulgence.  The  son  af  Kunti  beheld 
the  slayer  of  Madhu  in  also  his  own  form.*  Those  two  fore- 
most of  Beings,  adored  by  all  the  gods,  beholding  Yudhish- 
thira,  received  him  with  proper  honours.^  In  another  place, 
the  delighter  of  the  Kurus  beheld  Kama,  that  foremost  one 
among  all  wielders  of  weapons,  resembling  a  dozen  Suryas  in 
splendour.'  In  another  part  he  beheld  Bhimasena  of  greaft 
puissance,  sitting  in  the  midst  of  the  Maruts,  and  endued 
with  a  blazing  form.*^  Ho  was  sitting  by  the  side  of  the  god 
of  wind  in  his  embodied  form.  Indeed,  he  was  then  in  a 
celestial  form  endued  with  great  beauty,  and  had  attained  to 
the  highest  success.®  In  the  place  belonging  to  the  A5wins, 
the  delighter  of  the  Kurus  beheld  Nakula  and  Sahadeva,  each 
blazing  with  his  own  effulgence.'  He  also  beheld  the  princess 
of  Panchala,  decked  in  garlands  of  lotuses.  Having  attained 
to  Heaven,  she  was  sitting  there,  endued  with  a  form  pos- 
fjessed  of  solar  splendour.^*'  King  Yudhishthira  suddenly 
wished  to  question  her.  Then  the  illustrious  Indra,  the  chief 
of  the  gods,  spoke  to  him."— -'This  one  is  Sree  herself.  Ifc 
was  for  your  sake  that  she  took  birth,  as  the  daughter  of 
Drupada,  among  human  beings,  issuing  not  from  any  mother's 
womb,  0  Yudhishthira,  endued  with  agreeable  perfume  and 
capable  of  delighting  the  whole  world."  For  your  pleasure, 
she  was  created  by  the  wielder  of  the  trident.  She  was  born 
in  the  race  of  Drupada  and  was  enjoyed  by  you  all.f "  These 
five  highly  blessed  Gandharvas  endued  with  the  effulgence  of 
fire,  and  possessed  of  great  energy,  were,  O  king,  the  sons  of 
Draupadi  and  yourself."  Behold  Dhritarashtra,  the  king  of 
the  Gandharvas,  possessed  of  great  wisdom.  Know  that  this 
one  was  the  eldest   brother   of  thy   sire  !"     This   one   is  thy 

♦  'Tenaiva  &c.,'  may  mean  that  Bhima  was  seen  in  the  same  form 
that  he  had  while  on  Earth.  Perhaps,  what  is  meant  is  that  all  these, 
viz.,  Govinda,  Phalguna,  Bhima,  though  now  endued  with  blazing  forms, 
yet  had  strong  resemblances  to  their  respective  forms  on  Earth.— T. 

t  'Cula'  is  a  lance.  Mahadeva's  weapon  is  a  'tri-^nla'  or  triden*. 
Instead  of  every  time  calling  it  'tri^ula,'  it  is  sometimes  named  simpler 
»3  '5ula.'— T. 


12"  MAHABHARATA." 

eldesfc  brother,  the  son  of  Kunti,  endued  with  the  effulgence 
of  fire.  The  son  of  Surya,  thy  eldest  brother,  the  foremost  of 
man,  even  this  one  was  known  as  the  son  of  Radha."  He 
moves  in  the  campany  of  Surya.  Behold  this  foremost  of 
Beings  !  Among  the  tribes  of  the  Saddhyas,  the  gods,  the 
Vi^wedevas,  and  the  Maruts,"  behold,  0  king  of  kings,  the 
mighty  car-warriors  of  the  Vrishnis  and  the  Andhakas,  viz., 
those  heroes  having  Satyaki  for  their  first,  and  those  mighty 
ones  among  the  Bhojas.^^  Behold  the  son  of  Subhadra,  in- 
vincible in  battle,  now  staying  with  Soma.  Even  he  is  the 
mighty  bowman  Abhimanyu,  now  endued  with  the  gentle 
effulgence  of  the  great  luminary  of  the  night.^^  Here  is  the 
mighty  bow-man  Pandu,  now  united  with  Kunti  and  Madri. 
Thy  sire  frequently  comes  to  me  on  his  excellent  car.^°  Be- 
hold the  royal  Bhishma,  the  son  of  Cantanu,  now  in  the 
inidst  of  the  Vasus.  Know  that  this  one  by  the  side  of  Vri- 
haspati  is  thy  preceptor  Drona.^^  These  and  other  kings,  O 
son  of  Pandu,  who  had  warred  on  thy  side  now  walk  with 
the  Gandharvas  or  Yakshas  or  other  sacred  beings.^-  Some 
have  attained  to  the  status  of  Guhyakas,  0  king.  Having 
Cast  off  their  bodies,  they  have  conquered  Heaven  by  the 
merit  they  had  acquired  through  word,  thought,  and  deed  !'  "^* 


Section  V. 

Janamejaya  said, — "Bhishma  and  Drona,  those  two  high- 
Souled  persons,  king  Dhritarashtra,  and  Viratn.  and  Drupada, 
and  Oankha  and  Uttara,^  Dhrishtaketu  and  Jayatsena,  and 
king  Satyajit,  the  sons  of  Duryodhana,  and  Cakuni  the  son 
of  Suvala,^  Kama's  sons  of  great  prowess,  king  Jayadratha, 
Ghatotkacha  and  others  whom  thou  hast  not  mentioned,'  the 
other  heroic  kings  of  blazing  forms, — tell  me  for  what  period 
they  remained  in  Heaven.*  0  foremost  of  regenerate  persons, 
was  theirs  an  eternal  place  in  Heaven  ?  What  was  the 
end  attained  to  by  those  foremost  of  men  when  their  acts 
came  to  an  end  ?*^     I  desire  to  hear  this,  0  foremost  of  regene- 

*  Acts  end  when  the  r« wards  or  puuisbments  attached  to  them  come 


SAVARGAROHANJKA  PARVA.  18 

rate  persons,  and,  therefore,  have  I  asked  thee.     Through  thy 
blazing  penances  thou  seest  all  things  !"• 

Sauti  said, — Thus  questioned,  that  regenerate  Rishi,  re- 
ceiving the  permission  of  the  high-souled  Vyasa,  set  hi^mself 
to  answer  the  question  of  the  king/ 

Vai^ampayana  said, — "Every  one,  0  king  of  men,  is  not 
capable  of  returning  to  his  own  nature  at  the  end  of  his 
deeds.  Whether  this  is  so  or  not,  i?,  indeed,  a  good  ques- 
tion asked  by  thee  !*^  Hear,  0  king,  this  which  is  a  mys- 
tery of  the  gods,  0  chief  of  Bharata's  race  !  It  was  ex- 
plained (to  us)  by  Vyasa  of  mighty  energy,  celestial  vision, 
and  great  prowess,'  that  ancient  ascetic,  O  Kauravya,  who  is 
the  son  of  Paragara  and  who  always  observes  high  vows,  who 
is  of  immeasurable  understanding,  who  is  omniscient,  and 
who,  therefore,  knows  the  end  attached  to  all  acts.^**  Bhish">- 
ma  of  mighty  energy  and  great  eflfulgence  attained  to  the 
status  of  the  Vasus.  Eight  Vasus,  0  chief  of  Bharata's  race, 
are  now  seen.t"     Drona    entered  into   Vrihaspati,  that   fore- 


to  an  end.  Generally,  a  portion  of  one's  acts  remains  unexhausted.  It 
is  in  consequence  of  tliia  unexhausted  balance  that  rebirth  takes  place 
and  the  happiness  and  misery  one  cBJoys  and  endures  after  such  rebirth 
is  the  effect  of  that  balance — T. 

*  'Na  cakyam  &c  ,  prakritira  patigantum*  is  the  construction,  aa 
pointed  out  by  Nilakantha.  The  question,  therefore,  that  is  asked  is 
this  ;  is  every  one  capable  of  returning  to  his  own  nature  at  the  end  of 
his  deeds  ?  By  return  to  one's  own  nature  is  meant  the  attainment  of 
Emancipation  from  re-birth.  As  said  in  the  previous  note,  one's  acta 
are  not  all  exhausted.  A  certain  measure  of  happiness  and  misery  is 
enjoyed  and  endarei  in  the  other  world  in  consequence  of  one's  acts  in 
this.  A  portion  of  one's  acts  must  remain ;  otherwise  there  can  be  no 
re  birth.  The  unexhausted  remnant  of  one's  acts  leads  to  re-birth  and 
the  happiness  and  the  misery  one  enjoys  and  endures  upon  such  re-birth. 
What  the  king  wishes  to  know,  therefore,  is  this :  what  is  the  period 
for  which  Bhishma  and  others  are  to  enjoy  Heaven  ?  Upon  the  ex- 
haustion of  that  portion  of  their  acts  for  which  they  are  to  enjoy  Hea« 
ven,  is  re-birth  ordained  for  them  in  consequence,  as  usual,  of  the  un^ 
exhaustfd  balance  ?  Or,  are  all  their  acts  to  be  exhausted  and  upon 
Buch  exhaustion  they  are  to  return  to  their  own  na-ture  ?  It  is  this 
quertion  that  is  asked  and  that  is  answered  by  the  Eishi.— T. 

t  Bhishma  was  the  Vasu  nam.e4  Dau,    Through  Va^ishtha's  -  curse 


14)  MAHinHARlTA. 

moat   one    of  Atiglrasa's   descendants.      Hridika's  son    KritS' 
varman  entered    the    Maruts."     Pradyumna    entered    Sanat- 
kuraara  whence  he  had   issued.*     Dhritarashtra    obtained  the 
regions,  so  difficult  of  acquisition,  that   belong  to  the   Lord  of 
treasures.^'     The  famous  Gandhari    obtained    the  same  regions 
with  her  husband  Dhritarashtra.     With  his  two  wives,  Pandu 
proceeded  to  the  abode   of  the    great    Indra.^*     Both    Virata 
and   Drupada,    and    king    Dhrishtaketu,    as    also     Nishatha, 
Akrura,  Camva,  Bhanukanipa,  and   Viduratha,^^  and    Bhuri- 
<;ravas  and  Cana  and  king  Bhuri,  and  Kansa,  and    Ugrasena, 
and  Vasudeva,"  and    Uttara,  that    foremost  of  men,  with  his 
brother  Cankha, — all    these    foremost    of  persons   entered   the 
deities."     Soma's    son    of  great    prowess,    named    Varchas   of 
mighty    energy,    became   Abhimanyu,  the   son    of  Phalguna, 
that  lion  among  men.^^     Having   fought,  agreeably   to   Ksha- 
triya  practices,  with  bravery  such  as  none   else   had  ever  been 
able  to  show, — that  mighty-armed  and    righteous-souled  being 
entered  Soma."     Slain  on  the    field   of  battle,  0    foremost   of 
men,  Kama  entered  Surya.     Cakuni  obtained  absorption  into- 
Dwapara,  and  Dhrishtadyumna  into  the   deity  of  fire.*°     The 
sons   of  Dhritarashtra    were   all   Rakshasas   of   fierce    might. 
Sanctified  by  death  caused  by   weapons,  those    high-souled  be- 
ings of  great  prosperity  all    succeeded   in    attaining   to   Hea- 
ven.'*    Both  Kshattri   and  king   Yudhishthira   entered   into 
the  god  of  Righteousness.     The  holy   and   illustrious  Ananta 
(who  had  taken  birth  as  Valarama)   proceeded   to   the  region 
below  the  Earth.'*     Through  the   command    of  the  Grandsire» 
he,  aided  by  his  Yoga  power,  supported  the  Earth.f  Vasudeva 


he  had  to  take  birth  as  a  man.  Upon  his  death,  he  returned  to  his  own 
status  ;  that  is,  became  a  Vasu,  and  brought  up  their  tale  to  eight. 
Instead  of  existing  in  Heaven  as  a  separate  individual  in  the  midst 
of  the  Vasus,  he  became  obsorbed  into  them  and  began  to  exist  as 
a  Vasu,  the  eighth  of  their  number.  It  was  no  case  of  Sio&lohija  but 
SwS.yujya. — T. 

*  All  these,  instead  of  existing  as   separate   individuals,  became  ab-J 
gorbed  in  those  from  whom   they    had    issued   or   whose  portions   they 
were.— T. 

t  The  Karth  is  supposed  to  ba  supported   in  space  by  Ananta,  ths 


SWARGAROHANIKA  PARVA.  15' 

was  a  portion  of  that  eternal  god  of  gods,  called  Naravana. 
Accordingly,  he  entered  into  Naravana. ^^  Sixteen  thousand 
women  had  been  married  to  Vasudeva  as  his  wives.  When 
the  time  came,  0  Janamejaya,  they  plunged  into  the  Sara- 
swati.'*  Casting  ofif  their  (human)  bodies  there,  they  re- 
ascended  to  Heaven.  Transformed  into  Apsaras,  they  ap- 
proached the  presence  of  Vasudeva.*^  Those  heroic  and 
mighty  car- warriors,  viz.,  Ghatotkacha  and  others,  who  were 
slain  in  the  great  battle,  attained  to  the  status,  some  of  gods 
and  some  of  Yakshas.**  Those  that  had  fought  on  the  side  of 
Duryodhana  are  said  to  have  been  Rakshasas.  Gradually,  O 
king,  they  have  all  attained  to  excellent  regions  of  felicity." 
Those  foremost  of  men  have  proceeded,  some  to  the  abode  of 
Indra,  some  to  that  of  Kuvera  of  great  intelligence,  and  some 
to  that  of  Varuna.**  I  have  now  tol^  thee,  O  thou  of  great 
splendour,  everything  about  the  acts,  0  Bharata,  of  both  the 
Kurus  and  the  Pandavas."*' 

Sauti  said, — Hearing  this,  ye  foremost  of  regenerate  ones, 
at  the  intervals  of  sacrificial  rites,  king  Janamejaya  became 
filled  with  wonder.''*  The  sacrificial  priests  then  finished 
the  rites  that  remained  to  go  through.  Astika,  having  res- 
cued the  snakes  (from  a  fiery  death),  became  filled  with  joy." 
King  Janamejaya  then  gratified  all  the  Brahmanas  with  copi- 
ous presents.  Thus  worshipped  by  the  king,  they  returned 
to  their  respective  abodes.**  Having  dismissed  those  learned 
Brahmanas,  king  Janamejaya  came  back  from  Taksha^ila  to 
the  city  named  after  the  elephant."  I  have  now  told  thee 
everything  that  Vai9ampayana  narrated,  at  the  command  of 
Vyasa,  unto  the  king  at  his  snake  sacrifice.^*  Called  a  history, 
it  is  sacred,  sanctifying  and  excellent.  It  has  been  composed 
by  the  ascetic  Krishna,  0  Brahmana,  of  truthful  speech.^* 
He  is  omniscient,  conversant  with  all  ordinances,  possessed  of 
a  knowledge  of  all  duties,  endued  with  piety,  capable  of  per-, 
ceiving  what  is  beyond  the  ken  of  the  senses,  pure,  having  a 
soul  cleansed  by  penances,**  possessed   of  the    six    high    attri- 


Blighty  suake  of  interminable    body.     It  was.   at   the   command    of  the 
Grftudoii-e  Uiat  Anauta  placed  the  Earth  on  his  head.— I, 


10^  MAHABHARATA. 

butes,  and  devoted  to  Sankhya  Yoga.  He  haa  composed  this, 
beholding  everything  with  a  celestial  eye  that  has  been  cleans- 
ed (strengthened)  by  varied  lore.*^  He  has  done  this,  desiring 
to  spread  the  fame,  throughout  the  world,  of  the  high-souled 
Panda vas  as  also  of  other  Kshatriyas  possessed  of  abundant 
wealth  of  energy.'®  That  learned  man  who  recites  this 
history  on  sacred  days  in  the  midst  of  a  listening  auditory, 
becomes  cleansed  of  every  sin,  conquers  Heaven,  and  attains 
to  the  status  of  Brahma."  Of  that  man  who  listens  with 
rapt  attention  to  the  recitation  of  the  whole  of  this  Veda  com- 
posed by  (the  Island-born)  Krishna,  a  million  sins,  numbering 
such  grave  ones  as  Brahmanicide  and  the  rest,  are  washed 
off.*°  The  Pitris  of  that  man  who  recites  even  a  small  por- 
tion of  this  history  at  a  ^rdddha,  obtain  inexhaustible  food 
and  drink.**^  The  sins  that  one  commits  during  the  day  by 
one's  senses  or  the  mird  are  all  washed  off  before  evening  by 
reciting  a  portion  of  the  Mahabharata.*'  Whatever  sins  a 
Brahmana  may  commit  at  night  in  the  midst  of  women,  are 
all  washed  off  before  dawn  by  reciting  a  portion  of  the  Maha- 
bharata.**  The  high  race  of  the  Bharatas  is  its  topic.  Hence 
it  is  called  Bharata.  And  because  of  its  grave  import  as  also 
of  the  Bharatas  being  its  topic,  it  is  tailed  Mahdhharata.f** 
He  who  is  versed  in  interpretations  of  this  great  treatise,  be- 
comes cleansed  of  every  sin.  Such  a  man  lives  in  righteous- 
ness, wealth,  and  pleasure,  and  attains  to  Emancipation  also, 
O  chief  of  Bharata's  race  !^**  That  which  occurs  here  occurs 
elsewhere.  That  which  does  not  occur  here  occurs  nowhere 
else.  This  history  is  known  by  the  name  of  Jaya.  It  should 
be  heard  by  every  one  desirous  of  Emancipation."  It  should 
be  read  by  Brahraanas,  by  kings,  and  by   women    quick    with 


*  'Pada'  may  also  mean  a  single  foot  of  a  verse.  In  a  ^loka  there 
are  four  padas.  He,  therefore,  who  recites  even  a  foot  of  a  single  verse 
of  this  history,  confers  upon  his  Pitris  an  inexhaustible  stock  of  food 
and  drink  — T. 

I-  'Mahat'  is  high  or  great.  'Mahabharata,'  therefore,  means,  a  great 
or  high  history  of  the  Bharatas. — T. 

J  'Nirukta'  literally  means  an  explanation  of  the  especial  terms  of 
the  Vedas. — T. 


SWARQAROHANIKA  PARVA.'  17 

clilldren.  He  that  desires  Heaven  attains  to  Heaven  ;  and  he 
that  desires  victory  attains  to  victory,*^  The  woman  quick 
with  child  gets  either  a  son  or  a  daughter  highly  blessed. 
The  puissant  Island-born  Krishna,  who  will  not  have  to 
come  back,  and  who  is  Emancipation  incarnate,  made  an 
abstract  of  the  Bharata,  moved  by  the  desire  of  aiding  the 
cause  of  righteousness.**^  He  made  another  compilation  con- 
sisting of  sixty  lakhs  of  verses.'*^  Thirty  lakhs  of  these  vv^ere 
placed  in  the  region  of  the  deities.  In  Ihe  region  of  the 
Pitris,  fifteen  lakhs,  it  should  be  known,  are  current ;  whila 
in  that  of  the  Yak&has  fourteen  lakhs  are  in  vogue.''"  One 
lakh  is  cur"ent  among  human  beings.  Narada  recited  the 
Mahabharata  to  the  gods  ;  Asita-Devala  to  the  Pitris  f-  Cuka 
to  the  Rakshasas  and  the  Yakshas  ;  and  Vai^aropayana  to 
human  beings.  This  history  is  sacred,  and  of  high  import, 
and  regarded  as  equal  to  the  Vedas.^^  That  man,  0  Cau- 
naka,  Avho  hears  this  history,  placing  a  Brahmana  before 
him,  acquires  both  fame  and  the  fruition  of  all  his  wishes.^* 
He  who,  with  fervid  devotion,  listens  to  a  recitation  of  the 
Mahabharata,  attains  (hereafter)  to  high  success  in  conse- 
quence of  the  merit  that  becomes  his  through  understanding 
even  a  very  small  portion  thereof.  All  the  sins  of  that  man 
who  recites  or  listens  to  this  history  with  devotion  are 
washed  off.^*"^^  In  former  times,  the  great  Rishi  Vyasa, 
having  composed  this  treatise,  caused  his  son  Cuka  to  read 
it  with  him,  along  with  these  four  Verses.f^® — Thousands 
of  mothers  and  fathers,  and  hundreds  of  sons  and  wives  arise 
in  the  world  and  depart  from  it.  Others  will  (arise  and) 
similarly  depart. °'  There  are  thousands  of  occasions  for  joy 
and  hundreds  of  occasions  for  fear.  These  affect  only  him 
that  is  ignorant  but  never  him  that  is  wise.^®  With  uplifted 
arms  I  am  crying  aloud  but    nobody   hears  me.     From    Right- 

*  'Auagata'  and  'Moksha'  are  thus  explained  by  Nilakantha. — T. 

t  The  four  verses  referred  to  are  the  57th,  58th,  59th,  and  60th 
of  this  lesson.  The  printed  Bombay  text  differs  in  some  respects  from 
the  Bengal  text  of  this  lesson.  But  carefully  considering  the  differ- 
ences, I  have  no  doubt;  that  the  Bengal  text  is  genuine,  and  that  the 
Bombay  text  is  vitiated. — T. 

[     3     ] 


18  MAHABHARATA. 

eousiiessiis  Wealth  as  also  Pleasure.  Why  should  cot  Right- 
eousness, therefore,  be  courted  ?^^  For  the  sake  neither  of 
pleasure,  nor  of  fear,  nor  of  cupidity  should  any  one  cast  off 
Righteousness.  Indeed,  for  the  sake  of  even  life  one  should 
not  cast  off  Righteousness.  Righteousness  is  eternal.  Pleasure 
and  Pain  are  not  eternal.  Jiva  is  eternal.  The  cause,  how- 
•cver,  of  Jiva's  being  invested  with  a  body  is  not  so.*"* — That 
man  who,  waking  up  at  dawn,  reads  this  Savittri  of  the 
Bharata,  acquires  all  the  rewards  attached  to  a  recitation  of 
this  history  and  ultimately  attains  to  the  highest  Brahma.*** 
As  the  sacred  Ocean,  as  the  Himavat  mountain,  are  both  re- 
garded as  mines  of  precious  gems,  even  so  is  this  Bharata 
(regarded  as  a  mine  of  precious  gems).®"  The  man  of  learn- 
ing, by  reciting  to  others  this  Veda  or  Agama  composed  by 
(the  Island-born)  Krishna,  €arns  wealth.  There  is  no  doubt 
in  this  that  he  who,  with  rapt  attention,  recites  this  history 
called  Bharata,  attains  td  high  success.*^  What  need  has 
that  man  of  a  sprinkling  of  the  waters  of  Pushkara  who 
attentively  listens  to  this  Bharata,  while  it  is  recited  to  him  ? 
It  represents  the  nectar  that  fell  from  the  lips  of  the  Island- 
born.  It  is  immeasurable,  sacred,  sanctifying,  sin-cleansing, 
«,nd  auspicious."*^* 


Section  VI. 

Janamejaya  said, — "0  holy  one,  according  to  what  rites 
should  the  learned  listen  to  the  Bharata  ?  What  are  the 
fruits  (acquirable  by  hearing  it)  ?  What  deities  are  to  be 
worshipped  during  the  several  Pdranas  If^  What  should  be 
the  gifts  that  on«  should  make,  0  holy  one,  at  every  Parva 
•or  sacred   day    (during   the  continuance   of  the   recitation)  ? 


*  By  'Savittri'  is  meant  anything  as  sacred  as  the  'Gfiyattri.'  The 
latter  is,  of  course,  the  most  sacred  verse  of  the  Vedas.  The  four 
verses  here  set  forth  constitute  the  'Savittri'  or  'Gayattri'  of  the  Bha- 
rata. Their  recitation  is  regarded  as  equivalent  to  a  recitation  of  the 
•whole  compilation. — T. 

t  A  Parana  is  so  much  of  the  text  as  is  generally  recited  or  read  all 
oue  sitting. — T, 


gWARGARGHANIKA  PART  A.'  19^ 

What  should  be  the  qualifications  of  the  reciter  to  be  engaged  ? 
Tell  me  all  this  !"*- 

Vai^ampayana  said, — "Hear,  0  king,  what  that  procedure- 
is,  and  what  the  fruits,  0  Bharata,  are  that  will  spring   from- 
one's  listening  (to  a   recitation   of  the   Bharata).     Even   this, 
O  king  of  kings,  is   what   thou   askest    me.^     The   deities  of 
Heaven,  0  ruler  of  Earth,  came  to  this  world  for  sport.     Hav- 
ing achieved  their  task,  they   ascended  once  more  to  Heaven.* 
Listen  to  what  I  shall  tell  thee  in   brief.     In  the  Mahabharata 
is  to  be  found  the  births  of  Rishis  and  deities  on  the   Earth.^ 
In  this  treatise,  called  Bharata,  0   foremost   •ne   of  Bharata's- 
race,  are  to   be   seen   in   one   place    the   eternal  Rudras,  the 
Saddhyas,  and  the  Vi^wedevas ;  the  Idityas,  the   two   deities 
named  the  Agwins,  the  regents  of  the  World,  the  great  Rishis,. 
the  Guhyakas,  the   Gandharvas,  the   Nagas,  the  Vidyadharas, 
the  Siddhas,  the  diverse  deities,  the  Self-born  visible  in  a  body, 
with  many  ascetics  ;  the  Hills  and  Mountains,  Oceans  and  Seas 
and   Rivers  ;  the   diverse  tribes  of  Apsaras  ;  the   Planets,  the 
Years,  the  Half-years,  and  the  Seasons ;  and  the  whole  universe 
of    mobile   and   immobile     entities,    with   all   the    gods  and 
Asuras.f'^"^     Hearing  their   celebrity,  and  in  consequence  of  a 
recitation  of  their  names   and   achievements,  a  man,  that  has 
committed   even   terrible   sins,   will   be   cleansed.^'*      Having, 
with  a  concentrated  soul  and  cleansed  body,  heard  this  history 
duly,  from   the    beginning,  and   having    reached  its   end,  one 
should    make  prdddha-oEenngs,  0  Bharata,  unto  those  (fore- 
most of  persons  who  have   been  mentioned    in  it).     Unto   the- 
Brahmanas   also,  0   chief  of  Bharata's  race,  should,  with  due 
devotion   and  according   to   one's   power,  be    made^^'^-   large 
gifts   and   diverse   kinds  of  gems,   and    kine,    and  vessels   of 
white   brass   for  milking  kine,  and  maidens  decked  with  every 
ornament,^*^  and   possessed  of  every  acomplishment  suited   to* 

*  A  'Parva'  is  a  sacred   day  ;  generally   the   day    of  the   full   mooiv 
and  the  new  moon  are  so  called. — T. 

+  The  second  line  of  7  is  read  differently  in   the   Bombay  text,  vis., 
"Swayambhuccha  Munih   Katyayano  varah,"  meaning,  "the  Self-born-, 
arid  the   ascetic   Katyayana,  that    foremost    of  persons."     Neither  the 
fjengal,  nor  the  Bombay,  reading,  however,  seems  to  be  correct. — T. 


20  MAHABHARATA. 

enjoyment,  as  also  diverse  kinds  of  conveyances,  beautiful  man- 
sions,   plots   of  landj    and   cloths.-'*     Aninjals    also   should   be 
given,  such    as   horses   and    elephants   in    rut,  and    beds,  and 
covered  conveyances  borne  on  the  shoulders  of  men,  and    well- 
declced  cars.^°     Whatever   objects   occur  in  the   house,  of  the 
foremost   kind,  whatever    wealth    of  great  value   occurs  in  it, 
should    be   given    away  unto  Brahmanas.     Indeed,  one  should 
give  away  one's  ownself,  wives,  and    children.^®     One    desirous 
of  hearing   the   Bharata,  should    hear  it   without  a    doubting 
heart,  with   cheerfulness    and  joy  ;  and  as  he  proceeds  listening 
to  its   recitation,  he   should,  according   to    the    extent   of  his 
power,  make  gifts  with  great  devotion.*^"     Hear  how  a  person 
that  is  devoted  to  truth  and    sincerity,  that    is   self-restrained, 
pure   (in  mind),  and   observant  of  those    acts   which   lead   to 
purity  of  body,  that  is  endued   with    faith,  and  that  has   sub- 
jugated wrath,  attains  to  success    (in    the  matter  of  a   recita- 
tion   of  the    Bharata). ^^     He   should    appoint   as   reciter   one 
that  is  pure    (of  body),  that    is    endued    with   good  and  pious 
conduct,  that  should  be  robed  in    white,  that    should   have   a 
complete    mastery   over   his   passions,  that    is    cleansed   of  all 
offences,  that   is    conversant    with    every    branch    of  learning, 
that  is  endued  with  faith,   that  is    free    from    malice,^^  that    is 
possessed  of  handsome  features,  that  is   blessed,  self- restrained, 
truthful,  and  v^rith  passions  under   control,  and  that  is  beloved 
of  all  for  the   gifts  he  makes  and   the   honors   of  which   he  is 
the  possessor.^**     The  reciter,  seated  at    his   ease,  free   from  all 
bodily  complaints,  and  with    rapt    attention,  should  recite  the 
text  without  too  i;:uch   slowness,  without   a    labouring    voice, 


*  1  am  not  sure  that  I  have  correctly  understood  this  Verse.  I  take 
the  consti-nclion  to  be  this  :  Tasya  (Bharatasya)  gugrusuh,  avikalpabah 
Bumana,  hrishtah  (san),  kramacah  piiragagcha  (san),  gaktitah  paraya 
9raddhaya  (cha),  datum  (yogyo  bhavati).  To  tliis  day,  the  person,  in 
■whose  house  the  Bharata  is  recited,  goes  on  making  gifts  either  every 
day  or  at  important  stages  of  the  recitation.  To  quote  a  few  instances  : 
■when  the  self-choice  of  Draupadi  comes,  costly  gifts  are  made  of  every 
Bort  of  article,  as  if  the  person  causing  the  recitation  is  Drupada  him- 
Relf  ;  then,  when  Durvasas's  "parana"  comes,  food  of  every  sort  has  to 
be  given  away,  as  if  the  householder  is  king  Yudhishthira  making  pre- 
parations for  feeding  tliat  wrathful  sage  and  his  army  of  disciples.— T, 


SWARGAROHANIKA  PARVA.  21 

without  being;  Hast  or    quick,  quietly,  with    sufficient    energy, 
without  confusing  the  letters  and  words    together,  in    a    sweet 
intonation  and  with  such  accent    and    emph:~.,sis    as    would  in- 
dicate the  sense,  giving  full  utterance  to    'he    three  and    sixty 
letters  of  the  alphabet  froa*  the    eiglit    places    of  their    forma- 
tion.*"^""^    Bowing  unto  Narayana,  ai;d  to  Nara,  that  foremost 
of  men,  as  also    to    the    goddess    Saraswati,  should    the    word 
Jaya  be  uttered.^*     Listening  to    the   Bharata,  0  king,  when 
recited,  0  thou  of  Bharata's  race,  by   a    reader    of  this   kind, 
the  listener,  observant    of  vows    the    while    and    cleansed    by 
purificatory  rites,  acquires  \aluable    fruits.^*     When    the    first 
Parana  is  reached,  the  hearer  should  gratify  Brahmanas   with 
presents  of  all  desirable    objects.     By  doing    this,  one    obtains 
the  fruits  of  the    Agnishtoma    sacrifice."^     He  acquires  a  large 
(celestial)  car  teeming  with    diverse    orders    of  Apsaras    (that 
wait  upon  him).     With  a   glad    heart,  and  with  the  deities  in 
his  company,  he  proceeds  to    Heaven,  his  heart    rapt    (in  feli- 
city)."^    When    the   second    Parana   is    reached,  the    hearer 
acquires  the  fruits  of  the    Atirdtra   vow.     Indeed,  he  ascends 
a  celestial    car    made   entirely    of  precious   gems."^     Wearing 
celestial  garlands   and    robes,  and    decked    with    celestial   un- 
guents and  always  shedding  a    celestial    fragrance    around,  he 
receives  high  honours  in  Heaven.'^     When  the  third   Parana 
is   reached,  he  acquires   the    fruits    of  the    Dwddacdhi    vow. 
Indeed,  he   resides   in    Heaven    for    myriads   of  years,  like   a 
god."^     At  the  fourth  tdrana   he  acquires   the   fruits   of  the 
Vajapeya  sacrifice.     At  the    fifth,  twice   those   fruits   are   his. 
Ascending  a  celestial  car   that    resembles   the    rising   sun  or  a 
blazing  fire,  and  with  the  deties    ibr  his   companions,  he   goes 

*  'Asamsaktaksharapadam'  means  that  one  shonld  not  read  the  text 
like  a  tangled  chain.  In  no  langiiage  is  it  so  difficult  to  avoid  confus- 
ing the  letters  and  words  together  as  in  Sans^krit.  Take  up  the  printed 
Bombay  text.  Each  line  is  a  series  of  letters,  without  the  words 
being  marked  off  by  spaces.  The  three  and  sixty  letters  are  mentioned 
in  Panini's  cikslia.  "TvishashtiQchatuhshashtirva  varnah  cambhu-mate 
matah,  Prakrile  Sanskrite  chapi  swayam  proktah  Swayambhuva,  &c." 
The  eight  places  of  utterance  are  the  Chest,  the  Throat,  the  Head,  the 
Tongue-root,  the  Teeth,  the  Nose,  the  Lip,  and  the  Palate, — T. 


22  MAHABHARATA. 

to  Heaven  and  sports  in  felicity    for   myriads   of  years   in    the 
abode  of  Indra.^""^^     At  the  sixth    tdrana,  twice,  and  at  the 
seventh,  thrice  those  fruits  become    his.     Ascending   a  celestial 
car  that  resembles  the  summit    of  the   Kailiisa    mountains   (in 
beauty),  that  is   equipb  with  an    altar  made  of  stones  of  lapis 
lazuli  and  other  precious  gems,  that   is  surrounded  by  beauti- 
ful objects  of  diverse    kinds,  that   is   decked    with    gems   and 
corals,  that  moves  at    the    will   of  the    rider,  and   that    teems 
with  waiting    Apsaras,  he   roves    through    all    the   regions   of 
felicity,  like  a  second  deity  of  the  Sun.  At  the  eighth    tdrana 
he  acquires  the  fruits   of  the    Rajasuya   sacrifice.^'*"^*     He   as- 
cends a  car  as  beautiful  as  the   rising    moon,  and   unto    which 
are  yoked  steeds  white  as  the  rays   of  the    moon    and    endued 
with  the  speed  of  thought.^^     He  is  served  by    women    of  the 
foremost  beauty  and  whose  faces  are  more   charming  than   the 
moon.     He  hears  the  music  of  the   garlands  that  encircle  their 
waists  and    the  Nupuras  encircling   their  ankles.^®     Sleeping 
with  his  head  resting  on    the    laps   of  women    of  transcendent 
beauty,  he  awakes  greatly  refreshed.     At  the   ninth   Parana, 
he  acquires,  0  Bharata,  the   fruits   of  that   foremost   of  sacri- 
fices, viz.,  the  Horse-sacrifice.*'^     Ascending   on   a   car  equipt 
with  a  chamber  consisting  of  a  top   supported   by   columns  of 
gold,  furnished  with  a   seat    made   of  stones   of  lapis  lazuli, 
with  windows  on  all   sides    made   of  pure   gold,  and   teeming 
with  waiting  Apsaras   and    Gandharvas   and   other   celestials, 
he   blazes   forth   in    splendour.^®     Wearing   celestial   garlands 
and  robes,  and  decked  with    celestial   unguents,  he   sports   in 
bliss,    with    deities    for   his    companions,    in    Heaven,  like   a 
second  deity   himself.'^^"*^     Reaching  the   tenth    Parana   and 
gratifying  Brahmanas,  he  acquires   a  car   which   tinkles    with 
innumerable  bells,  which    is   decked  with   flags  and   banners, 
which  is  equipt  with  a  seat  made  of  precious   gems,  which  has 
many  arches  made   of  lains  lazuli,  which   has  a  net-work   of 
gold  all   round,  which   has    turrets    made   of  corals,  which  is 
adorned  with  Gandharvas  and  Apsaras   well  skilled  in  singing, 
and    which   is   fit   for   the     residence    of    the    Righteous.""*^ 
Crowned  with  a  diadem  of  the  complexion  of  fire,   decked  with 
ornaments  of  gold,  his  person   smeared    with   celestial   sandal- 


SWARGAROHANIKA  PARVA.  23 

paste,  garnished  with  celestial  wreaths,  he  roves  through  all 
celestial  regions,  enjoying  all  celestial  objects  of  enjoyment, 
and  endued  with  great  splendour,  through  the  grace  of  the 
deities.**"*^  Thus  accoutred,  he  receives  high  honours  in 
Heaven  for  many  long  years.  With  Gandharvas  in  his 
company,  for  full  one  and  twenty  thousand  years,  he  sports  in 
bliss  with  Indra  himself  in  the  abode  of  Indra.  He  roves  at 
pleasure  every  day  through  the  diverse  regions  of  the  gods, 
riding  on  celestial  cars  and  conveyances,  and  surrounded  by 
celestial  damsels  of  transcendent  beauty.  He  is  able  to  go  to 
the  abode  of  the  solar  deity,  of  the  lunar  deity ,^^"*^  and  of 
Civa,  0  king  !  Indeed,  he  succeeds  in  living  in  the  same 
region  with  Vishnu  himself.  It  is  even  so,  0  monarch  ! 
There  is  no  doubt  in  this.*^  A  person  listening  with  faith, 
becomes  even  so.  My  preceptor  has  said  this.  Unto  the  re- 
citer should  be  given  all  such  objects  as  he  may  wish.^°  Ele- 
phants and  steeds  and  cars  and  conveyances,  especially  animals 
and  the  vehicles  they  draw,  a  bracelet  of  gold,  a  pair  of  ear- 
rings, sacred  threads,^^  beautiful  robes,  and  perfumes  in  es- 
pecial (should  be  given).  By  worshipping  him  as  a  deity  one 
attains!  to  the  regions  of  Vishnu.^"     j^f^^^.   ^j^-g  j  gj^^^jj  (jg^jj^j.^ 

what  should  b@  given  away,  as  each  Parvan  is  reached  of 
the  Bharata  in  course  of  its  recitation,*"  unto  Brahmanas, 
after  ascertaining  their  birth,  country,  truthfulness,  and  great- 
ness, O  chief  of  Bharata's  race,  as  also  their  inclination  for 
piety,  and  unto  Kshatriyas  too,  0  king,  after  ascertainment 
of  similar  particulars.f^*  Causing  the  Brahmanas  to  utter 
benedictions,  the  business  of  recitation  should  be  begun. 
When  a  Parvan  is  finished,  the  Brahmanas  should  be  wor- 
shipped   to  the  best   of  one's   power.^^     At   first,  the   reciter, 


*  The  Bombay  text  reads  "Viprebbyah"  for  "Viprendre."— T. 

t  All  the  printed  texts  read  "Ksliatriyanam"  in  the  second  line  of 
this  verse.  Gifts,  however,  are  directed  to  be  made  unto  Brahmanas 
and  not  unto  Kshatriyas.  For  the  latter,  acceptance  of  gifts  is  not 
prescribed.  Besides,  in  the  following  verses,  the  gifts  are  specially 
declared  to  be  made  to  Brahmanas.  No  mention  occurs  in  them  of  any 
obligation  to  make  gifts  unto  Kshatriyas.  I  think,  the  true  reading  is 
lost.— T. 


24  MAHARHARiLTA. 

cl'id  in  good  robes  and    smeared    with  perfumed    paste,  should, 

0  kingr.  be  duly    fed    with    honev    and    frumentv    of  the  best 

kind.^®       When    tlie    Astika    Parva    is    being    recited,    Brah- 

manas  should  be  entertained    with  fruits    and    roots,  and    fru- 

ment}^  and  honey  and  clarified  butter,  and    rice    boiled    with 

raw  sugar/^      When  the  Sabha  Parva    is  being   recited,  Brah- 

manas  should  be  fed  with  Hahish.ya  along  with    Ajyupas   and 

^■upas  and  Modakaa,  0  king.*^^     When  the    Aranyaka  Parva 

is  being  recited,  superior  Brahraanas    shoidd  be  fed  with  fruits 

and  roots.     When  the  Arani  Parva  is  reached,  water- pots    full 

of  water  sliould    he   given    away/®     Many    superior    kinds   of 

delicious  food,  also  rice  and  fruits  and    roots,  and  food  possessed 

of  every    agreeable    attribute,    should    be    presented    unto  the 

Brahmanas.-f-®"     During  the    recitation    of  the   Virata    Parva, 

diverse  kinds  of  robes  should  be  given    away  ;  and  during  that 

of  the  Udyoga  Parva,  0  chief  of  the  Bharatas,  the  twice-born 

ones,  after  being  decked  with    perfumes   and    garlands,  should 

be  entertained  with  food    possessed   of  every  agreeable  quality, 

During  the  recitation  of   the  Bhishma  Parva,  0  king  of  kings, 

after  giving   them    excellent    cars    and    conveyances,*^"^^  food 

should  be  given  that  is  pure  and    well-cooked  and   possessed  of 

every  desirable  attribute.     During    the    Drona  Parva    food    of 

very  superior  kind  should    be    given    to   learned   Brahmanas,** 

as  also  beds,  0  monarch,  and  bows    and  good  swords.     During 

the  recitation  of  the  Kama  Parva,  food  of  the  foremost  kind,** 

that    is,  besides,  pure    and    well  cooked,  should    be    presented 

unto  the   Brahmanas   by    the    house-holder    Avith    rapt    mind. 

During  the  recitation    of  the   Calya  Parva,  0    king    of  kings, 

food  with  confectionery    and    rice    boiled    with    raw    sugar,  as 

also  cakes  of  wheat    and   soothing    and    nutritive    viands   and 

drinks  should    be    presented.      During    the    recitation    of  the 

Gada    Parva,    Brahmanas    should    be    entertained    with    food 


♦  'Habishya'  is  food  consisting  of  rice  and  milk  and  sugar.  It 
should  be  without  meat  of  any  kind.  'Apupas'  are  cakes  of  flour  of 
wheat  'Pupas'  are  cakes  of  rice  reduceJ  to  powder  ;  they  are  less  rich 
than  tliose  made  of  wheat-flour.     'Modakas'  are  confectionery. — T. 

■•■  By  'tarpana'  is  meant  such  food  or  drink  as  is  soothing  aud  nutri- 
tive.    It  is  a  technical  word  used  iu  Chi^raka.— T, 


SWARQAROHANISA  PART  A.  25 

ttiTiced  with  Mudga.*'^"'"     During  the   recitation  of  the  Stree 
Parva,   foremost  of  Brahmanas   should    be    entertained    with 
gems  and  precious  stones :  and   during   the   recitation    of  the 
Aishika  Parva,  rice  boiled  in  ghee  should  first  be   given,^''  and 
then  food  pure  and  well-cooked,  and   possessed  of  every  desir- 
able quality,  should  be   presented.     During   the   recitation  of 
the  Canti   Parva,   the  Brahmanas   should   be  fed    with  Habi' 
Shya.'^     When  the  Agwamedhika  Parva  is   reached,  food  pos- 
sessed of  every  agreeable  quality  should   be  given  ;  and   when 
the  A(jramavasika,  is  reached  Brahmanas  should  be  entertained 
with  Habishya.^^     When  the  Mausala  is   reached.,  scents  and 
garlands  possessed  of  agreeable  qualitiess  houid  be  given  away, 
During   the     Mahaprasthanika,    similar   presents    should   be 
niade,    possessed    of  every    quality    of    an    agreeable   kind.^** 
When  the  Swarga  Parva  is  reached,  the  Brahmanas  should  be 
fed  with  Hubishya.     Upon  the  conclusion    of  the   Harivanca, 
a  thousand  Brahmanas  should  be  fed.''^     Unto   each   of  them 
should  be  presented  a  cow  accompanied    with  a  piece   of  gold. 
Half  of  this  should  be  presented  to   each  poor  man,  O  king.''^ 
Upon  the  conclusion    of  all    the    Parvas,  the    householder   of 
wisdom  should  give    unto  the  reciter   a   copy   of  the   Maha- 
bharata  with  a  piece  of  gold.^^     When  the   Harivanga   Parva 
is   being   recited,    Brahmanas   should   be   fed    with    frumenty 
at  each  successive    fdrana,  0    king  !^*     Having   finished    all 
the  Parvas,  one    versed    in    the    scriptures,  robing   himself  in 
white,  wearing    garlands,  decked    with    ornaments,   and   pro- 
perly purified,  should  place  a  copy  of  the  Mahabharata  on  an 
auspicious  spot  and  cover  it  with  a  piece  of  silken    cloth    and 
worsliip  it,  according  to  due   rites,  with  scents   and    garlands, 
offering  each    at    a    time.'^"'«     Indeed,    0    king,  the    several 
volumes  of  this    treatise  should    be   worshipped    ty    one    with 
^evotion    and  concentrated   mind.     Offerings  should   be    made 
unto  them  of  diverse    kinds  of  food  and   garlands   and    drinks 
and    diverse    auspicious    articles    of    enjoyment."'       Gold    and 
Other   precious    metals    should    be    given    as   Dakshina.     The 
names  should  then    be  taken  of  all  the  deities    as  also  of  Nara 


*  'Muflga'  is  the  Phaseolus  Mungo  of  Roxburgh.— T. 
[     4     ] 


26  MAHABHARATA.' 

and  Naravana.''  Then,  adorning  the  persons  of  some  fore- 
ino3t  of  Brahmanas  with  scents  and  garlands,  they  should  bo 
gratified  with  diverse  kinds  of  gifts  of  enjoyable  and  very 
superior  or  costly  articles. '''  By  doing  this,  one  attains  to 
the  merits  of  the  Atiratra  sacrifice.  Indeed,  at  each  succes- 
sive Parva,  he  acquires  the  merits  that  attach  to  the  per- 
formance of  a  sacrifice.'*'  The  reciter,  O  chief  of  the  Bha- 
ratas,  should  be  possessed  of  Jearning  and  endued  with  a  good 
voice  and  a  clear  utterance  respecting  both  letters  and  words. 
Even  such  a  man  .should,  O  chi^f  of  the  Bharatas,  recite  the 
Bharata,*^  After  entertaining  a  number  of  foremost  Brah- 
^nanaa,  presents  should  be  made  unto  them  according  to  th© 
ordinances.  The  reciter  also,  O  chief  of  the  Bharatas,  should 
be  decked  with  ornaments  and  fed  sumptuously.**  The  reciter 
being  gratified,  the  house-holder  attains  to  an  excellent  and 
auspicious  contentment.  If  the  Brahmanas  are  gratified,  all 
the  deities  are  gratified."  After  this.  0  chief  of  the  Bharatas, 
Brahmanas  should  be  duly  entertained  with  diverse  kind* 
of  enjoyable  articles  and  superior  things.®* 

"I  have  thus  indicated  the  ordinances,  O  foremost  of  men, 
(about  the  manner  of  reciting  these  scriptures)  in  answer  to 
thy  enquiries.  Thou  shouWst  observe  them  ivith  faith.**  lis 
listening  to  a  recitation  of  the  Bharata  and  at  each  Parana, 
O  best  of  kings,  one  that  desires  to  attain  to  the  highest  good 
should  listen  with  the  greatest  care  and  attention.**  One 
should  listen  to  the  Bharata  every  day.  One  should  proclaim 
the  merits  of  the  Bharata  every  day.  One  in  whose  house 
the  Bharata  occurs,  has  in  his  hands  all  those  scriptures  which 
fire  known  by  the  name  of  Jaya.*^'  The  Bharata  is  cleans- 
ing and  sacred.  In  the  Bharata  are  diverse  topics.  The  Bha- 
rata is  worshipped  by  the  very  gods.  The  Bharata  is  the 
highest  goal.®^  The  Bharata,  O  chief  of  the  Bharatas,  is  the 
foremost   of    all    scriptures.      One    attains     to   Emancipation 

*  Maya'  ir  the  name  given  to  certain  Kciiptnrps.  Tlie  3^harata  ia 
♦»qn'vale>tt  to  t'oose  scriptures.  One,  tlierefore,  that  has  a  copy  of  the 
Bhirata  in  one's  house,  ia  rerrarded  as  liaving  lill  those  scriptures  which 
fire  named  J«ya.  The  word  'Java'  does  not  mean  here  victory  or 
6UCce33  — T. 


SWABGAROHANIKA  PARTA.  27 

through  the  Bharata.  This  that  I  tell  thee  is  certarri  truth.^* 
One  that  proclaims  the  merits  of  this  history  called  the 
Mahabharata,  of  the  Earth,  of  the  cow,  of  Saraswati  (the 
goddess  of  speech),  of  Brahmanas,  and  of  Ke9ava,  has  never 
to  languish.^®  In  the  Veda,  in  the  Ramajana,  and  iia  the 
sacred  Bharata,  0  chief  of  Bharata's  race,  Hari  is  sung  in 
the  beginning,  the  middle,  and  the  end."  That  in  which 
occurs  excellent  statements  relating  to  Vishnu,  and  the 
eternal  Crutis,  should  be  listened  to  by  men  desirous  of  at- 
taining to  the  highest  goal."*'  This  treatise  is  sanctifying ; 
This  is  the  highest  indicator  as  regards  duties  ;  this  is  endued 
with  every  merit.  One  desirous  of  prosperity  should  listen  to 
it.'*  Sins  committed  by  means  of  the  body,  by  means  of 
words,  and  by  means  of  the  mind,  are  all  destroyed  (through 
listening  to  the  Bharata)  as  Darkness  at  sunrise.'*  One  de- 
voted to  Vishnu  acquires  (through  this)  that  merit  which  is 
acquired  by  listening  to  the  eighteen  Puranas.  There  is  no 
doubt  in  this.'^  Men  and  women  (by  listening  to  this)  would 
certainly  attain  to  the  status  of  Vishnu.  Women  desirous  of 
children  should  certainly  listen  to  this  which  proclaims  the 
iame  of  Vishnu.**  One  desirous  of  attaining  to  the  fruits 
ithat  attach  to  a  recitation  of  the  Bharata  should,  according 
to  one's  power,  give  unto  the  reciter  Dakshina  as  also  an 
bonorarium  in  gold.''  One  desirous  of  ore's  own  good  should 
give  u.nto  the  reciter  a  Kapila  cow  with  horns  cased  in  gold 
and  accompanied  by  her  calf,  covered  with  a  cloth.'"  Orna- 
ments, O  chief  of  Bharata's  race,  for  the  arm.s,  as  also  those 
for  the  ears,  should  be  given.  Besides  these,  other  kinds  of 
wealth  shouild  be  presented.*"  Unto  the  reciter,  0  king  of 
jiien,  gift  of  land  should  be  made.  No  gift  like  that  of  land 
could  ever  be  or  will  be.^*"*  The  man  that  listens  (to  the 
Bharata)  or  that  i^citos  it  to  other  people,  becomes  cleansed 
of  all  his  sins  and  attains  at  last  to  the  status  of  Vishnu. ^°* 
Such  a  man  rescues  his  ancestors  to  the  eleventh  degree  as 
also  himself  with    his    wives    and    sons,  O    chief  of  Bharata's 

♦  Tlie  Bengal  texts  reati  'punyoh'  for  'pAnyoh.'     Tlieu,  aj^'ain,  in  the 
BocoaJ  line,  tke  true  readiu;^  L»  'dLaiiam'  auJ  not  'dauam.' — T. 


28  '  '      •liiHA.BHi.Ri.TA.    ■        > 

race.^''*     After   coti eluding   a   recitation    of  the   Bharata,  one 
siioiild,  O  king,  perform  a  Noma  with  all  its  ten  parts. 

"I  have  thus,  0  chief  of  men,  told  everything  in  thy  pre- 
sence.^*" He  that  listens  with  devotion  to  this  Bharata  from 
the  beginning  becomes  cleansed  of  every  sin  even  if  he  be 
guilty  of  Brahmanicide  or  the  violation  of  his  preceptor's  bed, 
or  even  if  he  be  a  drinker  of  alcohol  or  a  robber  of  other 
people's  wares,  or  even  if  he  be  born  in  the  Chandala  order.*"* 
Destroying  all  his  sins  like  the  maker  of  day  destroying  dark- 
ness, such  a  man,  without  doubt,  sports  in  felicity  in  the 
region  of  Vishnu  like  Vishnu  himself."***^ 

FINIS  SWARGAROHANIKA    t^ARVA. 


The  EIGHTEEN  PARVAS  of  the  MAHABHARATA 

are  thus  completed. 


.1 


TABLE   OF  CONTENTS. 

SWARGAROHANIKA    PARVA. 


PAGE. 


Janamejaya  enquires  about  the  regions  in  the 
other  world  attained  by  his  deceased  grand- 

S1F6S  •••  •••  D..  ,,^  ^ 

Arrived  at  Heaven,  Yudhishthira  beholds  Dur- 
yodhana  blazing  with  effulgence  and  seated 
in  the  midst  of  Saddhas  ...  ...  ilj. 

Tudhishthira's    indignation    at    the    sight    of 

Duryodhana's  prosperity  ...  ...  i\y 

Yudhishthira  loudly  expresses   his    indignation  ...  i\y 

Ditto  expresses  the  wish  of  going  thither  where 
.  his  brothers  are  ...  o' 

Narada  solicits  him    to   cast   off  his   wrath         ...  i\y 

Tudhishthira's  reply  to  Narada  in  which  he 

re-iterates  his  desire  of  seeing  his  brothers      ...  jb 

Tudhishthira's  appeal  to  the  gods  for   sending 
him  there  where  his  brothers  are  ... 

The  gods  order  a  celestial  messenger  to  lead 
Yudhishthira  to  the   region   attained  by 

his  brothers 

■  ■••  ... 

The  painful  sights  seen  by   Tudhishthira  on 
■  his  way      ...  ...  ...  ^^^  .^ 

Tudhishthira  hears  voices  of  pain    which   he 

recognises  to  be  those  of  his  brothers  and 

relatives     ... 

*  *  •  •  a 

Those    voices   request    him    to   stay   there 
Tudhishthira's  lament  at  finding  his  brothers 
and  relatives  in  Hell    ... 

•  •  •  • 

Dharma  comes  to  Yudhishiihira  and  the  illusion 

of  Hell  disappears 
The  deities  surround    and  honour  Yudhishthira 
lodra  explains  to  Yudhishthira  the  cause  of  the 
. !   illusion     '  ...  .        '     ... 


3 


4 


5 


7 

ib 


;s 


CONTENTS. 


rAGE. 


Indn   i'iforrD^    YndliislULira   of   the   rfgions 

reserveti  for  lam  ...  ...  ...  0 

Yiiihi^iuiij: n  jihihge;  iiilo  ihe  releMial  Gaiiga 

:i':tl  li--^'   .V'tih  ri  CCfie.-.!  i:'.'  Lwdy  ...  ...  jb 

T  r-iiii-^'itii'Mv;  a-.i'ivojteij  L\  tl.e  ccii  v  of  >"I;;'.it- 

G'  /li  *  I  .  O  '^^  •••  •-•  •••  *r*  ••J 

US  !il  >  I'lij'j  !  i)-t  .  -  ...  ...  lb 

Yufihi.>'';I:ir;,    r-.?'")'nr!'i.'iiefi    1)V    TJIim  tnfi,  the 

ii '-i-it  i.   L-'ifi    r'C'Ie-tr;.i     iii.-liis,    :iii'i    tiie 

deiii'Jo.   (i?'.)"ppUs  :«•  Lie  vlaie    wliOfe  I.ii 

bf^Dlieir;  Aiid  i-,il;'.i.v.ei  veiily  aie     ...  ...  10 

Yu  jUi-slit-hin  I-j'o.M;  GoviiiJa  r.i  i.i.->  l)!i::ii!£j 

I>rihr>vi-r<»!ia  ...  ...  ...  ib 

efi'ii'geucc ...  ...  ...  ...  31 

Diito  *r:''.;.M.i  Kr^rj'a  ...  ...  ...  ib 

Ditto  be!iv<!,l<  lj}-.i!>i.T,  ?.'i''  N-'kuli   mk!  Sahn- 

rlev.i  .'ui.!  Dr-iiiiiuli  ill  tl-crr    l.'.izii  g  (ornis       ...  ib 

Ditfo  be'.i'»ld=-  tKe  five  (I'udliv.ivrr.s    lliat    took 

b'ri-^i  ;i.>  tiie  smis  of  Drai.pidi         ...  ...  iS 

Diutii  beli'll-s  Diiri'firri- htr.';  ...  ...  i'i 

Dit.tu  liHhv.''l.s  f'c  Viislnii  aiid  l!«e  Aifihsika 
heioG^  i!.n..«'!ii<:  ihe  Sa.  l'lliy:is,  tl.e  Vi(;\\e- 
deva;'..  i\i;d  liui  Maruis...  ...  ...  12 

Dltt  I  b^liold.s  x\bliiuraii\  u,  Fandu,  Kiiiiti  ai.d 

Mruiri  ...  ...  ...  .,.  ib 

Ditto  bel;olds  tiie  ot?ier  ltejoe.s  who  hud  warred 

oil  either  .side  ...  ...  ,.,  ib 

Janatiiej  uM  enouires   of  VaiciiTiD.av.aiia   as  to 
the  (hir.itioii.s  tor  whioh  the  heroes  of  Kuru- 
ki'ierra  «o  ild  remain  in  the    regions  attain- 
ed by  them  ...  ...  •..  ib 

Yai}  implyaiia  explain^  ^vho  atuoi)^  tfieni 
became  merged  in  liie  original  essence 
from  whicli  be  liad  sprung  ...  ...  13 

^he  conclusion  of  J^nrjiieja^  a's  Sii^^lie-saciince  ,,»  15 


CONTIU7T3.  S3 

TAGIL 

Aatika  filled  with  joy  at  having  rescued  th« 

Snakes        ...  ...  •••  •••  **» 

The  Mcrilicial  priests  dismissed  with  large 

presents     ...  ...  ...  •.•  lb 

Jan'\mejaja  returns  to  his  capital  from 

Taksha(jila,  the  place  of  Sacrifice  ...  ...  ib 

The  merits  of  the  Mahabharata  ,..  ...  ib 

The  Savittri  of  the  Mahabharata.        ...  ...  17 

The  ordinances  with  respect  to  the  manner 

in  whioh  a  recitation  of  the  Mahabharata 

should  be  listened         ...  ...  ...  18 

Craddhi  offerings  should  be  made  after  hearing 

the  Mahabharata  ...  ...  ...  19 

The  gifts  in  general  that   should  be  made  after 

hearing  a   recitation    of  the    Mahabharata   ...  ib 

The  qualifications  of  the  person  to  be  engaged 

as  reciter    ...  ...  ...  ...  20 

The  rainner  iu  which  the  recitation  should  be 

«iade  ...  ...  ...  ...  il> 

Ths  fruit?  won  at  the  conclusion  of  each  ffiranti..,  21 

The  gifts  that  should  be  made  at   the  conclusion 

ofcachParvan  ...  ...  ...  2.1 

The  merits  of  the  Mahabharata  ...  ...  2& 

By  listening  to  the  Mahabharata  one   becomea 

cleansed  of  eveo  the  gravest  sins    ...  ...  2S 


A'" 


<•• •   V  —  ••    ••   ••% 


'    *  . 


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V.    :< 


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If.  s 


..J    I . .»  »  J     .  -• 


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1     "    "'   ■     ^ 


POST-SCRIPT. 

Through  the  grace    of  Vasudeva,  the    English    translation 
of  the  Mahabharata,  consisting  of  eighteen    Parvas   or  books, 
is  brought  to  a  close.     Large    or   small,  the    eighteen    Parva  ^ 
may  be  compared    to    as    many    seas.     Practically,  therefore, 
the  other  end  has  been  reached  of  what  had    at  first  appeared 
as  an  interminable  ocean  of  eighteen  divisions.     The  joy,  how- 
ever, that  I  feel  at  the  completion  is    very  largely  mixed  with 
sorrow.     The    one    object  upon   which  my  husband  had  set  his 
heart    is    today    accomplished.     For  twelve  long  years  he   had 
incessantly  laboured  for  bringing  it  about.   Those  who  watched 
him  know  that  for  twelve  long  years  he  had  scarcely  any  relish 
for  food  and  sleep.     The    diflficulties    with    which    he    had   to 
struggle    were    simply   formidable.     At   times   he  despaired  of 
success,  but  though  despairing  he  did  not  cease  to  work.     His 
self-imposed    task  has  at  last  reached  completion.     That  which 
he  had  hoped  for,  that    which    he    had    often  wished,  has  noAv 
come  to   pass.     The  last  verse  of  the    Mahabharata   has   been 
translated  and    published,  and  the  translator  has  written   the 
word  Finis  at  the   conclusion  of  the  eighteenth    Parva.     Joy 
penetrates  and   illumines  my  heart.     But,  alas,  that  illumina- 
tion is  transient,  very  transient,  indeed  !     It  is — 

Brief  as  the  lightning  in  the  collied  night, 
That,  in  a  spleen,  unfolds  both  heaven  and  earth, 
And  ere  a  man  hath  power  to  say, — behold  ! 
The  jaws  of  darkness  do  devour  it  up. 

Yes,  the  darkness  of  sorrow  comes  and  extinguishes  the 
ray  of  joy  as  it  darts  through  my  heart.  Where  is  he  today 
that  would  have  contemplated  this  completion  with  feelings  of 
ineffable  bliss  ?  The  tree  has  today  borne  fruit.  But  where 
is  he  who  had  planted  it  with  diflfidence  and  nurtured  it  with 
so  much  care  ?  He  saw  the  tree  about  to  flower,  but  he  was 
not  spared  to  see  the  actual  flowers,  far  less  the  fruit  into 
which  they  have  developed.  My  sorrow  knows  no  bounds. 
Life  seems  to  ebb  away  from  the  body  Avhen  I  think  of  my 
misfortune.     If  he  were  alive,— alive  on    even    his   last  bed  of 


(     2     ) 

sickness, — I  venture  to  think  that  shattered  as  his  health  was, 
the  effect  of  joy  would  have  revived  and  renovated  him.  I 
dare  sa}',  the  feelings  of  his  numerous  friends  and  patrons 
today  are  like  mine.  Theirs  also  is  a  melancholy  joy.  Sym- 
pathy lessens  sorrow.  It  is  such  sympathy  that  sustains  me 
amid  the  weight  of  my  grief. 

The  Mahabharata  is  completed.  That  which  at  one  time 
had  seemed  impossible  has  today  become  a  fait  accomjM. 
When  the  idea  first  arose  in  his  mind,  upon  the  receipt  of  the 
letter  written  to  him  by  the  late  lamented  Dr.  Rost  in  behalf 
of  the  Duke  of  Devonshire  (then  Marquis  of  Hartington, 
Secretary  of  State  for  India),  my  husband  consulted  many 
persons  of  note  and  experience.  Almost  all  of  them  dis- 
suaded him,  suggesting  the  enormous  difficulties  that  lay  in 
the  way  of  accomplishing  the  project.  Some  said  that  it  was 
impossible;  some  said  it  was  offensive  to  the  Hindu  religion. 
Pandit  Iswara  Chandra  Vidyasagara,  for  whom  my  husband 
had  the  greatest  respect,  laughed  outright  when  he  heard  of 
it,  and  doubted  my  husband's  sanity.  Whence  was  the  money 
to  come  ?  Where  could  a  translatox  be  had,  having  such  pati- 
ence, if  uniformity  of  style  was  to  be  secured  ?  My  husband 
had  one  answer.  "The  work,"  he  said,  "was  either  an  Emir's 
or  a  Faqueer's.  He  was  no  Emir,  but  then  who  could  pre- 
vent him  from  becoming  a  Faqueer  ?"  Now  that  the  work  has 
'  been  completed,  nobody  Avould  maintain  that  my  husband  was 
actually  insane.  Alas,  where  are  both  my  husband  and 
Vidyasagara  today  ?  If  both  of  them  were  alive,  how  much 
would  they  have  to  say  to  each  other  ? 

Those  who  said  that  the  task  was  impossible  were  not 
wanting  in  intelligence.  Who  will  not  admit  that  enormous 
difficulties  lay  in  the  way  of  success  ?  It  is  very  much  to  be 
doubted  whether  anybody  else,  tha:  was  not  so  poor  as  my 
husband  and  that  was  not  so  free  from  false  pride,  could  have 
achieved  this  gigantic  task.  His  OAvn  estimate  of  the  capacity 
of  one  who  can  act  the  Faqueer,  seems,  after  all,  to  have 
been  correct-.  He  believed  that  he  laboured  for  a  high  cause, 
— the  cause,  viz.,  of  the  diffusion  of  the  ancient  intellectual 
wealth  of  India   over  the   whole    civilised  world.     He  believed 


(    3     ) 

that  as  he  had  effaced  self  as  completely  as  is  possible  in  this- 
world,  he  would  succeed  in  utilising  the  charity  of  the  princes 
and  the  people  of  India  for  that  great  cause.  He  believed  also 
that  the  enlightened  Government  of  the  country  would  not 
allow  him  to  drudge  on  without  substantial  help.  He  had 
courage,  patience,  and  perseverance.  It  is  for  these  reasons 
that  a  task  which  had  seemed  impossible  to  so  many  sensible 
men  has  today  been  completed. 

He  was  poor.     It  was  well   known    that    he    had    no    mer- 
cenary motives  in  undertaking    the    publication.     It    was   for 
this  reason  that  Reis  and  Rayyet,  great  and  small,  prince  and 
peasant,  rich  and  poor,  all  came  forward  to  assist  him.     Assist- 
ance, thus  derived    from    all    quarters,  enabled  him    to  accom- 
plish so  much.     Assistance  obtained    from  the  same  sources  has- 
enabled  me  to    complete    the    portion    left    unfinished   by    my 
husband.     Those  who   had   discouraged    my    husband,  saying 
that    the   task    was   opposed   to  the   dictates   of   the   Hindu 
religion,  were  not    certainly    insincere.     To  them    I   say   that 
reflection  would  convince   them    that,  in    reality,  the   transla- 
tion of  the   Mahabharata    into   a    foreign    tongue   cannot   be 
fraught  with  any   demerit.     The  Mahabharata  is  the   Hindu's 
great  store- house    of  Religion,  Profit,  and    Pleasure.     It  is  his 
Dharma-Qastra  ;    it   is   his    history    and    biography  ;  it   is   his 
astronomy  ;  it  is  his    arithmetic  ;  it  is    the    means  of  his   self- 
knowledge  ;  it    is   the  means  of  his  acquisition    of  Emancipa- 
tion.    It  is  regarded  as  the   supplement  of  the    Vedas   in  the 
matter  of  understanding  Brahma.     In  brief,  the  Mahabharata 
is  the  one  book   that    is   held   to   be    of  very   great   value   in 
India.     In  consequence  of  the  gradual    decadence  of  Sanskrit 
in  this  country,  this  treatise  had  become   unintelligible  to  the 
main  body    of  the   people.     Speaking   of  Bengal,   the   people 
had  to  be  content  with  the   versified   translation  of  Ka9idasa. 
Ka^idasa's  is   not   a    faithful   rendering,  whatever   other   ex- 
cellencies (and  they  are  many)    it    may   possess.     Then   came 
the  late  Babu    Kali    Prasanna    Singha   who   gave  the  public, 
at  an  enormous   cost,  a    translation    in    prose,  and    after   him 
Maharajah    Mahtab   Chand    Bahadur   of    Burdwan    gave   his 
version.      A    third    Bengali    version,    in    simpler   style,    was 


(     4     ) 

presented  to  Bengali  readers   by    my  husband.     It  is    not    for 
me    to    speak    of    the     excellencies   or     deficiencies   of    those 
versions.     These  showed    the    people    of  Bengal  what  the  true 
contents   are    of  Vyasa's   great    work.     Successive  editions  of 
all  these  versions  were    exhausted    as  sr  on  as  they  came  out  of 
the  press,  thus  showing  that    the  respect   the  people  of  Benga,! 
cherish  for  the    Mahabharata    is  deep.     It  may  be   truly   said 
that  the  English    translation    of  the  Mahabharata  has  done  for 
the  entire  people  of  India  what    the    three    Bengali   versions 
have  done  for  the    people    of  Bengal,     The    number   of  those 
who  in  India  can    read    the    Mahabharata    in    original  is  few. 
The  number  is  very   great    who    can    read  it  in  English  trans- 
lation.    There  cannot  be    the    slightest    doubt,  therefore,  that 
the  work  which  has  just    been    completed    Avill    prove  a  source 
of  joy  and  solid    instruction  to  a  large  number  of  my  country- 
men.    Then,  again,  as  English    is    understood  in  other  coun- 
tries of  the  globe,  the   Mahabharata  in  an    English   garb    will 
be  read  by  a  still    larger    number   of  people.     The  diffusion  of 
the  immortal  truths,  contained  in  this    immortal  work,  over  so 
large  a  portion  of  the  world,  cannot    be    viewed  with   indiffer- 
ence by  any  Indian  patriot.     With  the  loss  of  their  independ- 
ence the  Hindus  have  lost    many  things.     They  have   lost   the 
esteem  of  foreign  nations.     It  is  believed  that  they  will  regain 
that  esteem  as    a   consequence    of  this   literary    undertaking. 
Those  foreign  nations  who  now    think    the  Hindus  as  a  worth- 
less race,  will,  from  a  perusal    of  the    Mahabharata,    find  how 
elevated    the   character    was  of  the  progenitors  of  the  present 
Hindus,  and    what   the    progress    was    which    they    made   in 
philosophy    both  mental    and  moral.     A  perusal  of  the  Maha- 
bharata   will    show    that    the    Rishis    of  ancient   India,  clad 
in  deer-skins  and   barks  of  trees,  subsisting  on  fruits  and  roots 
of  the  wilderness,  protected   against    the    inclemencies   of  the 
weather   by  mountain  caves  and  huts    made    of  branches   and 
leaves  of  trees,  and  lying  on  the  bare  ground,  had  made  great 
discoveries  in  many  departments  of  knowledge.    Many  of  those 
discoveries  have  visibly    added  to   the    happiness   of  mankind. 
Many  sciences  were  carried  by    them    to  a  point   whence   suc- 
ceeding ages  have  not  been  able  to  advance    them  by  even  one 


(     5     ) 

step.     Their  conceptions  regarding  many  things  were  singular- 
ly accurate.     If  one  reads  the  exposition,  of  Bhrigu  to  Bhara- 
dwaja,  of  the  extent   of  the    universe,  one    cannot    fail    to   be 
struck  with  the   singularly    correct    notions    which    the    Rishi 
entertained  of  the  heavenly  bodies.     The  science  of  computing 
Time  by  the  motions  of  the  heavenly  bodies,  had  been  brought 
to  perfection   by    Gargya    and    others.     Many    truths    of  deep 
import  lie  scattered  here  and  there  in   rich    profusion.     Politics 
was  understood    by    them    in    that    remote    period    as    well  as 
in  this  decade  of  the  nineteenth  century.     An  eminent  scholar 
of  the  United  States  of  America  wrote  to  my  husband,  on  the 
completion  of  the  Canti  Parva,  that  he    had    never   read    any 
other  book  in  any   language   in   which    the   science   of  kingly,, 
duties  had  been  better   expounded   than    in    the    Rajadharma 
sections  of  that  Parva.     Kanika  had  laid  down    all  those  doc-  . 
trines    which    Macchiavelli   first    enunciated    many   centuries 
afterwards  in  Europe.     Bhishma   unfolds   the   duties   of  kings 
so  copiously  and  so  minutely  that  the  Chancellors   and  PrimeT,, 
ministers  of  modern  European  states    may    listen    with  rever- 
ance  to  the  exposition  with  advantage  to  their  reputations. 

Now,  however,  that  the  whole  book  is    before   the   public, 
it  is  scarcely  necessary  for  me,  a  woman,  to  pass  an  opinion  on 
its  merits.     Others  infinitely  more  competent  than  myself  will 
judge  of  them.     In  saying  what  I  have  said  on  the  question,  I 
have  only  repeated  the  opinions   commonly    expressed  by  well- 
informed  judges.     Of  the  indirect  effects  of  an    English  trans^ 
lation  of  the  Mahabharata  I  shall   not   speak    here.     I  would- 
refer  the  reader,  for   an    adequate   understanding   of  these,  tof 
the  preface  with  which  my  husband  put   forth  the   first    fasci- 
culus of  the  translation.     Western  scholars  have  compared  the. 
Mahabharata  to  a  national  bank    of  unlimited   resources   upon 
which  succeeding  poets  and  prose-writers   of  India  have  freely 
drawn  without  being  able  to   bring   about  a  sensible   diminu- 
tion.    A    knowledge    of  the  Mahabharata  helps  one  to  unders- 
tand   without   any  difficulty  the  plots  of  nearly  all  the  dramas 
and   poems  written  either  in  Sanskrit  or  in    the  Indian  verna- 
culars in  later  times.     References  to  the  Mahabharata  occur  in 
uoarly  all  the   ballads   and   songs   that  are   current   in  India. 


(     6     ) 

Then,  again,  as  India  is  a  highly  conservative  country  where 
changes  in  habits  of  thought  as  also  in  manners  and  customs 
arc  seldom  brought  about  by  even  the  most  powerful  causes,  it 
may  be  truly  said  that  an  acquaintance  with  the  Mahabharata 
helps  one  to  understand  the  Hindus  of  even  the  present  day. 
If  a  knowledge  of  the  mind  of  the  people  is  of  value  to  the 
administration  of  the  country,  who  will  deny  the  utility  of  an 
English  translation  of  the  Mahabharata  to  the  British  Govern- 
ment of  India  ? 

These  considerations  will  show  that  the  money  and  the 
labour  bestowed  upon  this  work  have  not  been  thrown  away. 
Indeed,  few  people  will  be  disposed  to  say  that  my  husband 
wasted  his  life  and  energies  on  the  accomplishment  of  an 
undertaking  that  is  not  fraught  with  beneficial  consequences 
to  the  people  of  India  as  also  to  the  world  at  large. 

The  Mahabharata  has  been  completed.  The  last  injunction 
of  my  husband  I  have  somehow  carried  out.  In  carrying  it 
out  I  have  incurred  some  debts.  These,  added  to  those  which 
my  husband  left,  come  up  to  about  Rs.  10,000.  The  thought 
that  disturbs  me  now  is  how  shall  I  succeed  in  freeing  my 
husband  from  his  debts  and  how  pay  my  own  ?  The  Secretary 
of  State  for  India,  the  Supreme  Government,  and  the  various 
local  Governments  have  aided  the  work  materially.  Almost 
all  the  princes  and  chiefs  also  of  India  have  assisted  it  more 
or  less.  It  pains  me  to  think  that  only  two  noblemen,  upon 
whose  help  both  my  husband  and  myself  had  relied,  have  no* 
cast  a  kind  eye  on  the  work.  No  harm  can  arise  to  them  if 
I  name  them  here.  They  are  Maharaja  Sir  Luchmeswar  Sing 
Bahadur,  K.  C  s.  i.,  of  Durbhanga,  and  Maharaja  Sir  Gajapati 
RaO;  K.  c.  s.  I.,  of  Vizianagram.  Both  of  them  are  enlight- 
ened. Both  are  liberal  and  far-seeing.  Indeed,  their  refusal 
to  render  any  help  to  an  undertaking  that  has  been  helped  by 
so  many  persons  and  personages,  is  difficult  of  being  reconciled 
with  their  known  character.  Maharaja  Sir  Gajapati  Rao  had 
promised  a  good  sum  to  my  husband.  That  promise  was 
repeated  through  an  eminent  official  of  the  Government 
of  India.  To  my  misfortune,  when  recently  reminded  by 
another   high   official   of    his   former   promise,    the   Maharaja 


(     7     ) 

recollected  nothing,  and  the  result,  accordingly,  has  been  a 
continuation  of  neglect.  Maharaja  Sir  Luchmeswar  was  ap- 
proached several  times  both  by  my  husband  and  myself.  All 
our  applications,  however,  failed  to  move  him.  To  me,  in 
especial,  the  courtesy  of  even  a  reply  has  never  been  vouch- 
safed. I  look  upon  this  as  my  own  misfortune,  for  why  should 
one  who  was  dubbed  by  the  late  Dr.  Sambhu  O.  Mookerjee  in 
liels  and  Rayyet  as  "the  Premier  nobleman  of  Bengal"  be 
unwilling,  notwithstanding  his  well-known  liberality,  to  aid  a 
work  that  has  been  aided  by  so  many  of  his  equals  in  India 
and  other  lands  as  also  by  so  many  who  are  his  superiors  in 
respectability  ?  The  fault  must  be  in  my  husband  and  myself. 
It  may  also  be  due  to  the  unique  arrangements  of  the  Dur- 
bhanga  Sherista  in  consequence  of  which  persons  of  far  higher 
consequence  than  ourselves  fail  to  obtain  replies  from  the 
Maharaja  to  even  their  most  urgent  communications. 

I  am  sory  to  state  that  another  eminent  Zemindar  of  Ben- 
gal, recently  ennobled,  viz.,  Maharaja  Govinda  Lai  Roy  of 
Tajhat  in  Rungpore,  having  promised  to  aid  the  work  with  a 
contribution  of  Bs.  5,000,  forgot  all  about  it  after  paying  only 
Ua.  500.  More  than  a  decade  ago  when  the  offer  of  this 
distinguished  person  was  noticed  in  the  Saturday  Review  (of 
England),  that  journal  spoke  of  him  as  "a  Maecenas  hailing 
from  Rungpore."  My  husband  waited  several  times  on  him, 
but  the  balance  somehow  remains  unpaid  to  this  day.  Indeed, 
if  Durbhanga  and  Vizianagram  had  contributed  their  quota 
and  if  Maharaja  Govind  Lai  Roy  of  Tajhat  kindly  remits  the 
balance,  all  the  debts  incurred  in  completing  the  Mahabharata 
may  be  paid  off.  Seeing,  however,  an  indifference  in  these 
quarters  I  was  obliged  to  appeal  to  the  general  body  of  subs- 
cribers and  recipients  of  the  publication  for  a  trifle  from  each. 
Many  of  them  have  nobly  responded  to  my  appeal.  Some 
have  already  remitted  their  quota.  Indeed,  relying  upon  this 
generosity  of  the  subscribers  and  recipients  of  the  Avork  I 
became  emboldened  to  incur  debts  for  completing  it.  It  is 
the  simple  truth  that  I  could  not  make  a  further  advance  if 
I  had  not  been  thus  favoured  by  those  to  whom  I  appealed.  I 
am  particularly  thankful  to  then  for  their  exceptional  kindness, 


(  ^  ) 

although  the  amounts,  when  collected,  will  not    enable  me   to 
clear  oif  even  a  portion  of  my  debts. 

The  work  of  publication  occupied    more  than  twelve    years. 
During  this  loiig  period,  many    persons    and    personages    have 
helped  the  enterprise.     It  is  my  duty  to    express  my  gratitude 
towards  all  of  them  for  services    rendered    with  willing  hearts. 
It  is  not  possible,  however,  fur  me  to  name  all  the  friends  and 
patrons  of  the  enterprise,  or    state   the    measure  of  assistance 
received    from    each.     If,  therefore,  I  fail  to    name  any  one,  I 
hope  he  will  kindly  forgive  me.     Every    one  that   has  rendered 
any  measure  of  hel])    to    the    work  deserves  my  reverent  wor- 
ship.    Indeed,  I  offer  them  all  a  sincere  tribute  of  devotion  and 
respect.     Some,    however,  I  am  bound  to  name.     My    naming 
them  will    not    add    to  their  honour   or  fame.     But  my  obliga- 
tions to  them  are  so  great  that    I    cannot    rest   content  by  in- 
cluding them  in    my  general    worship.     I  hope  both  they  and 
the  world  will    excuse  me  for  my   endeavour    to    specialise  my 
worship    on    the   present    occasion.     I  should    be    wanting   in 
gratitude   if  I   acted    otherwise.     Foremost    amongst    those  to 
whom  my  heart- felt  gratitude  is  due,  is    the   present    Duke  of 
Devonshire.     While   Marquis    of  Hartington  and  Secretary  of 
State  for  India,  it  was  he  who  first    suggested  to  my  husband, 
through  the  late  lamented  Dr.    Reinhold  Rost,  the  idea   of  an 
English  translation  of  the    Mahabharata.     His  Grace's   senti- 
ments, as  expressed    in    Dr.    Rost's   letter,    are   given    in    thie 
introductory   preface    with    which    the    first    fasciculus   of  the 
translation    was   published.     Upon    receipt   of  that    letter  my 
husband  thought  much    upon  it  and   consulted  many    eminent 
persons  both  here  and    in    foreign    countries.     Some   expressed 
doubts   regarding    the    practicability    of    the   scheme.      Some 
offered    every    encouragement    in    their   power.       Among    th6 
latter,  it  was    Professor    Max  Muller  who   rendered    the  great- 
est   measure    of  help.     Not    content    with    giving    advice,   he 
sent  to  my    husband    an    English    translation    of  a    portion  of 
the  Aniilcramanilccc    (Introductory  chapter)  of  the    Mahabha- 
rata, which  had  been  executed    many    years  before  by  a  friend 
of  his  and  which  he  had    himself  transcribed  in    a    neat    hand 
and  kept  with  him  for  future  use.     This  served    as  a  .specimen. 


(     9     ) 

Indeed,  it  was  of  great  help  to  the  translator  employed  by  my 
husband.  My  husband  repeatedly  spoke  of  his  obligations  to 
Professor  Max  Muller.  Besides  so  helping  the  enterprise,  the 
Professor,  during  the  last  twelve  years,  several  times  brought 
the  publication  to  the  notice  of  the  reading  public  through 
the  columns  of  the  (London)  Times  and  other  influential  jour- 
nals. These  notices  were  of  great  value  to  my  husband. 
They  served  to  awaken  the  interest  of  not  only  foreign  scholars, 
but  of  many  eminent  persons  in  India,  in  the  work.  To 
Professor  Max  Muller,  therefore,  the  English  translation  of  the 
Mahabharata  owes  truly  a  debt  immense  of  endless  gratitude. 

Speaking  of  India,  much  help  has  been  rendered  to  the 
work  by  Lord  Ripon  and  Lord  Dufferin.  The  former  en- 
couraged my  husband  by  a  handsome  contribution.  It  was 
owing  to  the  latter  that  a  grant  of  about  Ks.  11,000  was  ob- 
tained from  the  Government  of  India.  Lord  Northbrook  also, 
though  he  had  retired  at  the  time  when  the  first  fasciculus  of 
the  translation  was  out,  very  kindly  patronised  the  work  by  a 
respectable  contribution.  Among  Lieutenant-Governors  of 
Bengal,  the  greatest  measure  of  assistance  was  received  from 
Sir  Rivers  Thompson  and  Sir  Steuart  Bayley.  The  former 
was  the  first  official  who  came  forward  to  take  the  enterprise 
by  the  hand.  He  was  pleased  to  sanction  a  grant  of  Rs.  5,000 
in  its  aid.  Indeed,  the  aid  received  from  the  other  Provincial 
Governments  in  India  was  not  a  little  due  to  the  example  set 
by  Sir  Rivers  Thompson.  My  husband  often  spoke  with  tears 
in  his  eyes  of  the  kindness  shown  to  him  by  Sir  Rivers  Thomp- 
son. Of  Sir  Steuart  Bayley,  again,  it  is  difficult  to  speak  in 
adequate  terms.  When  the  first  fasciculus  of  the  translation 
came  out,  my  husband  waited  upon  him.  He  was  then  a 
member  of  the  Governor- General's  Council.  He  manifested 
the  keenest  interest  in  the  work  and  it  was  through  his  in- 
fluence that  the  first  State  contribution,  viz.,  the  grant  of  the 
Bengal  Government,  was  obtained.  From  the  beginning  to 
the  coi^clusion  of  the  undertaking.  Sir  Steuart  Bayley  has 
befriended  it  most  actively.  During  his  hours  of  depression 
my  husband  uaed  to  receive  from  Sir  Steuart  words  of  en- 
couragement that  instantly  dispersed  all  his  clouds  and  filled 
(     2    ) 


(    10    ) 

Mra  with  renewed  energy.  Of  all  the  Lieutenant-Governors 
of  Bengal,  therefore,  the  measure  of  help  obtained  from  the 
noble-minded  Sir  Steuart  Bayley  has  been  very  large.  His 
kindness  for  my  husband  was  simply  unbounded  and  his 
interest  in  the  work  did  not  cease  with  his  departure  from 
these  shores.  When  lying  on  his  death-bed,  my  husband  re- 
peatedly spoke  of  Sir  Steuart  Bayley  (and  of  another  I  shall 
presently  name)  as  the  kindest  of  his  patrons.  To  my  re- 
peated enquiry,  prompted  by  my  anxieties,  as  to  how  I  could 
succeed  in  bringing  the  work  to  completion,  his  one  answer 
was — "Sir  Steuart  Bayley  will  not  desert  you,  although  he  is 
far  away.  He  will  not  only  take  care  of  the  work  but  also  of 
those  who  have  laboured  with  me  in  its  prosecution."  The 
last  letter  that  my  husband  wrote  was  addressed  to  Sir  Steuart 
Bayley. 

Next  to  Sir  Steuart  Bayley  I  must  name  Sir  Auckland 
Colvin.  When  the  first  fasciculus  of  the  translation  reached 
him,  he  made  exhaustive  enquiries  regarding  both  my 
husband  and  the  translator.  Satisfied  on  all  points,  he  gave 
the  project  his  sympathy  and  befriended  it  actively,  always 
manifesting  a  keen  and  lively  interest  in  it.  When  he  be- 
came the  Lieutenant-Governor  of  the  North  West  Provinces, 
when,  as  the  late  Dr.  Sambhu  C.  Mookerjee  said,  "a  Colvin, 
after  thirty  years,  was  again  on  the  gubernatorial  gucldee" 
ready  "to  realize  his  sire's  enlightened  programme  and  advance 
the  well-being  of  the  millions  of  British  subjects  committed 
to  his  charge,"  he  very  kindly  sanctioned  a  second  grant  of 
PbS.  2,000  in  aid  of  the  work,  bringing  up  the  total  of  the 
contribution  by  the  Government  of  the  N.  W.  Provinces  to 
Rs.  5,000.  Besides  this.  Sir  Auckland  Colvin  did  his  best 
to  push  the  interests  of  the  publication  by  bringing  it  to 
the  notice  of  many  eminent  officials  in  India.  My  husband 
cherished  sentiments  of  deep  gratefulness  towards  Sir  Auck- 
land Colvin. 

Amongst  other  eminent  officials  I  must  next  name  Sir 
Charles  Aitchison.  He,  too,  was  particularly  kind  to  my  hus- 
band and  did  much  for  forwarding  the  interests  of  the  publi- 
cation,    His  untimely  death   affected  my  husband  greatly.     To 


(  11  ) 

Sir  Charles  Elliott  also  my  husband  was  much  obirge(f. 
Seeing  the  difficulties  of  my  husband,  Sir  Charles  very  readily 
sanctioned  a  second  grant  in  behalf  of  the  work.  Of  the 
present  Lieutenant-Governor  of  Bengal,  Sir  Alexander  Mac- 
kenzie, it  is  difficult  for  me  to  speak  in  adequate  terms.  He 
knew  not  my  husband,  except  by  name.  When,  however,  I 
brought  my  difficulties  to  his  notice,  he  very  kindly  granted 
me  a  patient  hearing  and  did  his  best  to  render  me  effectual 
help  by  recommending  the  work  in  terms  of  high  praise  to 
one  whose  liberality  in  the  cause  of  the  diffusion  of  Rishi- 
literature  is  well  known.  That  Sir  Alexander  Mackenzie 
should  do  so  much  on  the  appeal  of  a  poor,  friendless  widow, 
is  the  best  evidence  of  his  essentially  kind  nature.  May  God 
grant  him  and  his  length  of  days  and  uninterrupted  prosperity, 
and  may  his  name  descend  to  distant  posterity  as  that  of  a 
beneficent  ruler  fully  alive  to  the  grave  interests  committed' 
to  his  charge  ! 

I  come  now  to  Sir  Alfred  Croft.  Tears  fill  my  eyes  when 
I  recall  all  the  acts  of  particular  kindness  which  my  husband 
received  from  him,  and  the  delicate  consideration  with  which 
he  has  been  pleased  to  treat  me  since  my  husband's  death. 
It  was  through  his  kind  recommendation  that  the  first  granfc 
of  Rs.  5,000,  which,  as  I  have  already  said,  paved  the  way  for 
the  successive  grants  of  the  other  local  Governments,  was  sanc- 
tioned by  Sir  Rivers  Thompson.  The  second  grant  also  that? 
Sir  Charlos  Elliott  made,  was  due,  after  the  same  manner,  to 
the  kind  offices  of  Sir  Alfred  Croft.  In  him  my  husband  had' 
a  warm  friend  and  patron.  Amongst  those  whose  advice  and 
sympathy  enabled  my  husband  to  persevere  in  his  work,  thos^ 
of  Sir  Alfred  Croft  were  undoubtedly  of  the  highest  value. 
When  intelligence  of  my  husband's  death  reached  him,  the 
letter  he  wrote  to  me  expressive  of  his  feelings,  was  highly 
consolatory.  I  received  numerous  letters  of  condolence,  but 
the  few  lines  of  Sir  Alfred  Croft  were  distinguished  above  them 
all.  It  is  no  exaggeration  to  say  that  the  successful  issue  of 
this  herculean  task  is,  in  no  small  measure,  due  to  the  lively 
interest  which  Sir  Alfred  Croft  has  taken  in  it  at  every  stage 
of  its  progress.    The  unremitting  efforts  of  the  translator  also 


(     12     ) 

have  very  largely  been  due  to  the  encouraging  words  spoken  to 
him  from  time  to  time  by  Sir  Alfred  Croft.  It  is  scarcely 
necessary  to  say  that  as  long  as  I  live,  I  shall,  as  I  have 
hitherto  done,  take  the  names  of  Sir  Alfred  Croft  and  Sir 
Steuart  Bay  ley  in  my  daily  prayers  and  invoke  the  choicest 
blessings  of  Vasudeva  on  them  and  theirs. 

Among  high  military  officials,  my  sincerest  thanks  are  due 
to  General  Stewart  and  his  successor  Lord  Roberts.  Both  of 
them,  while  in  India,  freely  assisted  my  husband  in  every 
way.  It  is  not,  perhaps,  generally  known  that  General  Ste- 
wart has  read  the  Mahabharata  in  original.  His  attainments 
in  Sanskrit  are  of  a  respectable  kind.  When  the  first  few  fasci- 
culi of  the  translation  reached  him,  he  made  enquiries  regard- 
ing my  husband.  Accordingly,  when  the  latter  waited  upon 
him,  His  Excellency  received  him  with  the  greatest  kindness 
and  promised  to  help  him  to  the  best  of  his  power.  This  pro- 
mise the  General  kept  by  bringing  the  work  to  the  notice  of 
many  persons  capable  of  helping  it  with  pecuniary  contribu- 
tions. Lord  Roberts  also  was  equally  kind  to  my  husband 
and  helped  him  as  freely.  Amongst  the  few  names  that  my 
husband  used  to  frequently  mention  as  those  of  his  kindest  of 
patrons,  was  that  of  Lord  Roberts.  The  photographic  likeness 
which  my  husband  received  from  his  Lordship  at  the  time  of 
his  departure  from  India  and  which  my  husband  handed  over 
to  me  on  his  death-bed,  is  cherished  by  me  as  a  precious  pos- 
session. I  shall  continue  to  cherish  it  as  long  as  I  live,  as  the 
likeness  of  the  tutelary  deity  I  worship  every  day. 

There  are  some  other  eminent  officials  whose  kindness  was 
experienced  by  my  husband  in  a  very  large  measure  and  who 
did  much  for  ensuring  the  completion  of  the  enterprise.  My 
husband  always  used  to  name  them  with  reverence.  They  are 
Mr.  C.  P.  Ilbert,  Sir  William  Hunter,  Sir  Andrew  Scoble, 
Sir  Donald  Mackenzie  Wallace,  Mr.  J.  Gibbs,  Mr.  Quinton, 
General  Sir  George  Chesney,  Sir  John  Ware  Edgar,  Mr.  0. 
P.  L.  Macaulay,  Mr.  C.  W.  Bolton,  Dr.  G.  A.  Grierson,  Mr. 
F.  S.  Growse,  and  Sir  Anthony  Macdonnell.  The  latter,  while 
Secretary  to  the  Government  of  Bengal,  powerfully  supported 
my  husband's  appeal  to  Sir  Rivers  Thompson. 


(    13     ) 

Among  non-official  Englishmen  who  have  rendered  the 
greatest  measure  of  help  should  be  mentioned  Archbishop 
Goethals,  Sir  W.  Rattigan,  Mr.  W.  Svvinhoe,  Mr.  J.  0.  B. 
Saunders  of  the  Englishman^  and  Mr.  Robert  Knight  of  the 
Statesman  and  Friend  of  India.  Of  native  editors  the  work 
is  most  indebted  to  the  late  Dr.  Sambhu  C.  Mookerjee,  Rai 
Kristo  Das  Paul  Bahadur,  Babu  Narendra  Nath  Sen,  and  the 
brothers,  Babus  Shishir  Kumar  Ghose  and  Matilal  Ghose. 

Next  to  the  contributions  received  from  the  Secretary  of 
State,  the  Government  of  India,  and  the  various  local  Govern- 
ments and  administrations,  amounting,  in  all,  to  about  Rs. 
45,000,  the  greatest  measure  of  pecuniary  assistance  was  ob- 
tained from  the  native  Indian  chiefs.  Foremost  among  them 
was  H.  H.  the  late  Maharajah  of  Mysore.  Then  comes  H.  H. 
the  Nizam.  Though  a  Mahomedan  prince.  His  Highness's 
culture  is  so  catholic  that  he  freely  listened  to  the  appeal  of 
my  husband  on  behalf  of  a  Hindu  religious  work.  The  other 
chiefs  who  have  aided  the  publication  substantially  are  Scindia, 
and  Travancore,  and  Baroda  and  Cochin,  and  Indore  and  Jey- 
pore,  and  Cooch-Behar  and  Jodhpore,  and  Pattiala  and  Cutch, 
and  Udaypore  and  Bhownaggar,  and  Kapurthala  and  Jummoo, 
and  Ulwar  and  Faridcote,  and  Dhar  and  Dhrangdhra,  and 
Rewa  and  Junagarh.  Amongst  the  representatives  of  the 
great  landed  houses,  I  should  mention  the  Maharajah  of  Hatwa, 
Maharani  Sarnaraoye,  the  Maharajah  of  Gidhour,  and  the 
Maharajah  of  Bettiah.  The  British  Indian  Association  of 
Lucknow  and  the  Punjab  University  also  should  be  mentioned 
among  public  bodies  that  have  helped  the  work  with  substantial 
contributions.  Amongst  Bengal  Zemindars,  my  obligations 
are  due  in  the  greatest  measure  to  Babu  Joykissen  Mookerjee 
of  Uttarparah  and  his  enlightened  and  noble-minded  son, 
Rajah  Peary  Mohan  Mookerjee,  c.  s.  i.  Both  father  and  son 
gave  their  sympathy  to  my  husband  and  aided  him  materially 
in  many  ways. 

I  should,  after  this,  speak  of  those  Oriental  scholars  of 
world-wide  reputation  who  have  aided  the  work  with  sympathy 
and  words  of  encouragement  and,  in  some  instances,  even 
money.    I  have  already  spoken  of  Professor  Max-Muller.    The 


(  14  ) 

English  translation  of  the  Mahabharata  may  be  said  to  be 
very  much  indebted  to  him.  My  husband  used  to  regard 
Professor  Max  Muller  with  feelings  of  the  deepest  veneration. 
Of  Dr.  Reinhold  Rost,  again,  it  is  impossible  to  speak  with- 
out an  agitated  heart.  He  manifested  the  keenest  interest 
in  the  work.  Almost  every  month  letters  of  sympathy,  full 
of  heart-stirring  words  of  encouragement,  came  from  Dr.  Rost. 
My  husband  used  to  say  that  these  letters  were  to  him 
much  more  than  money.  They  always  succeeded  in  dispelling 
his  gloom  and  filling  him  with  additional  energy.  It  was 
through  the  efforts  of  Dr.  Rost  that  my  husband  was  enabled 
to  present  a  copy  of  the  English  Mahabharata  to  Her  Gracious 
Majesty  the  Qeen-Empress  of  India.  The  suggestion  to  pre- 
sent a  copy  to  Her  Majesty  came  from  Mr.  Gibbs.  So  many 
difficulties,  all  due  to  the  usual  ways  of  red-tapeism,  had  to  be 
got  over  that  my  husband  could  not  possibly  succeed  without 
the  powerful  support  of  Lord  Dufferin  in  India  and  Dr.  Rost 
in  England.  The  friendship  between  my  husband  and  Dr.  Rost 
was,  with  both,  a  life-long  one.  Dr.  Rost  never  lost  an  oppor- 
tunity of  serving  my  husband.  The  latter  was  deeply  grateful 
to  the  learned  Doctor  for  these  services.  Among  the  Oriental' 
scholars  of  England,  I  should  also  name  the  late  lamented 
Frederic  Pincott,  Mr.  C.  H.  Tawney  and  Professor  E.  B. 
Cowell.  Mr.  Pincott  was  one  of  the  warmest  friends  of  the 
enterprise.  As  regards  the  two  last,  after  my  husband's  death, 
both  of  them  did  their  best  to  help  me  in  raising  the  requisite 
funds.  Both  of  them  very  kindly  wrote  to  Mahamahopadhyaya- 
Mahesh  Chandra  Nyayaratna,  asking  him  to  exert  his  influence 
on  my  behalf.  Pundit  Nyayaratna  did  his  best  to  help  me. 
Although  his  efforts  as  yet  have  not  been  crowned  with 
success,  yet  my  obligations  to  both  Mr.  Tawney  and  Professor 
Gowell,  as  also  to  Pundit  Nyayaratna,  cannot  but  be  deep. 

Coming  next  to  the  European  continent,  I  must  speak  first 
of  Mens.  A.  Barth  and  the  late  Mons.  Barthelemy  St.  Hilaire. 
The  services  which  both  of  them  rendered  to  the  work  were  of 
no  common  kind.  It  was  through  their  kind  efforts  that  the 
French  Government  proceeded  out  of  its  way  for  sanctioning 
a  substantial  contribution  in  aid  of  a   foreign    work   that   was 


(    15     ) 

again,  a  serial  publication.  Both  these  eminent  Orientalists 
of  world-wide  reputation  never  lost  an  opportunity  of  bringing 
the  work  to  the  notice  of  the  learned  world  through  the  pages 
of  the  Journal  des  Savants  and  the  Revue  Critique  d'Histoire 
et  de  Litterature.  Throughout  the  progress  of  the  work, 
Mons.  Earth,  in  particular,  encouraged  my  husband  as  warmly 
and  as  sincerely  as  Dr.  Kost  himself. 

Next  to  these  scholars  I  should  name  Professor  Hermann 
Jacobi  of  the  University  of  Keil,  Herr.  S.  Sorensen  of  Copen- 
hagen, and  Dr.  Andrew  N.  Kephallinos  of  Greece.  All  these 
eminent  Orientalists  befriended  the  enterprise  from  the  very 
beginning  and  encouraged  by  husband  to  the  best  of  their 
power. 

I  shall  now  speak  of  those  American  scholars  to  whom  my 
husband  was  indebted.  Though  I  come  to  them  last,  the 
measure  of  assistance  received  from  them  has  not  been  the 
•least.  To  Mr.  William  Emmette  Coleman,  Presidio,  San-Fran- 
cisco, California,  my  husband's  obligations  were  of  the  deepest 
kind.  Taking  a  keen  interest  in  the  work  from  the  very  be- 
ginning, it  was  Mr.  W.  E.  Coleman  who  strove  energetically 
to  bring  the  work  to  the  notice  of  his  fellow  scholars  in 
America.  Mr.  Coleman  on  several  occasions  spent  his  own 
money  for  the  purpose.  That  the  work  has  become  more 
known  in  America  than  in  any  other  foreign  country,  is  due  to 
the  single-handed  and  disinterested  exertions  of  this  eminent 
American.  The  friendship  of  Mr.  Coleman  with  my  husband 
was  of  no  common  kind.  My  husband  used  to  speak  of  him 
in  terms  of  the  most  lively  gratitude.  Mr.  Coleman  was 
deeply  affected  when  intelligence  reached  him  of  his  friend's 
demise.  Next  to  Mr.  Coleman  I  should  speak  of  Professor 
Lanman,  Professor  Maurice  Bloomfield  of  Hopkin's  university, 
Professor  J.  W.  Reese  of  Maryland,  Mr.  James  Charleton  of 
Chicago,  and  Mr.  B.  Witton  of  Hamilton,  Canada.  So  sin- 
cere was  the  interest  which  Professor  Lanman  took  in  the 
work  and  such  was  his  attachment  to  my  husband  that 
when  he  came  to  India,  accompanied  by  his  angel  of  a 
wife,  he  honoured  our  poor  home  in  Beadon  Street  with  a 
visit.     Mrs.  Lanman   is  a   lady   of  charming    manners.     She 


(     IG     ) 

questioned  me  on  various  points  of  Hindu  Zenana  life  and 
learnt  with  visible  satisfaction  that  the  seclusion  of  Hindu 
women  is  by  no  means  an  enforced  one  ;  that  within  one's 
own  proper  sphere  we  are  as  much  free  as  our  sisters  of 
other  lands.  I  can  never  forget  the  impression  which  her 
intelligence  and  kindliness  of  disposition  made  upon  me. 
In  every  letter  my  husband  received  from  Mr.  Lanman,  there 
were  references  to  the  kindly  enquiries  his  good  wife  made  for 
herself  into  our  affairs.  My  husband  received  even  pecuniary 
help  from  Mr.  Lanman.  Not  content  with  the  contribution 
he  so  kindly  made,  he  induced  many  other  people  to  prove 
their  interest  in  the  work  in  the  same  way.  The  friendship 
of  Professor  Reese  also  for  my  husband  was  very  sincere. 
Throughout  the  progress  of  the  work,  he  encouraged  my 
husband  to  persevere  and  gave  him  much  valuable  advice. 
In  referring  to  Mr.  B.  Witton  I  must  say  that  the  grant 
which  Lord  Dufferin  sanctioned  in  aid  of  the  work  was, 
in  no  small  measure,  due  to  the  lively  interest  he  took  in 
my  husband's  labours.  Lord  Dufferin  had  been  at  Canada 
before  his  Lordship  came  to  India.  Mr.  Witton  had  come  in 
contact  with  him.  This  circumstance  enabled  Mr.  Witton  to 
recommend  the  work  very  strongly  to  his  Lordship's  attention. 
Not  satisfied  with  this,  Mr.  Witton  strenuously  endeavoured 
to  bring  the  publication  to  the  notice  of  many  American 
scholars  almost  all  of  whom  rendered  pecuniary  help  to  my 
husband.  Mr.  Witton,  therefore,  laid  my  husband  under  the 
deepest  obligations  to  him.  To  me  also,  after  his  demise, 
Mr.  Witton  continued  his  kindness.  May  God  shower  the 
choicest  blessings  upon  him  for  such  large-heartedness  and 
compassion  towards  people  living  far,  far  away  from  him, 
with  thousands  of  miles  of  water  rolling  between  ! 

This  is  the  fittest  place  for  summing  up  the  operations  of 
the  Bharata  Karyalaya.  Altogether,  four  editions  of  the 
Bengali  version  of  the  Mahabharata,  one  edition  of  the  Ben- 
gali Ramayana,  one  of  Harivan^a,  and  one  of  Sreemad-Bha- 
gavata,  one  of  the  Sanskrit  Ramayana,  and  three  complete 
editions  of  the  Sanskrit  Mahabharata,  besides  the  English 
translation    of  the    Mahabharata,  represent    the    work    of  the 


(    17    ) 

Bharata  Karyalaya  during  the  last  twenty  years.  A  single 
set  of  the  Bengali  Mahabharata  consists  of  7  goodly  volumes  ; 
the  Bengali  Kamayana  of  2  vols;  the  Harivancja  of  1  vol. 
Sreemad-Bhagavata  of  2  vols  ;  the  Sanskrit  Mahabharata  of 
7  vols  ;  and  the  English  Mahabharata  of  10  vols.  Altogether, 
therefore,  2,59,000  volumes,  have  been  issued  by  the  institution. 

Many  persons  have,  from  time  to  time,  been  connected  with 
the  Bharata  Karyalaya,  and  have  given  it  their  services.  I 
should,  on  this  occasion,  name  those  to  whom  the  institution 
is  most  obliged  for  the  especial  character  of  their  services  and 
the  zeal  which  characterised  them.  In  the  first  place  I  should 
name  Babu  Durga  Charan  Banerjee,  deceased.  His  connec- 
tion with  the  Karyalaya  began  from  the  date  of  its  establish- 
ment. He  it  was  who  translated  the  Mahabharata,  the  Rama- 
yaua,  the  Harivan^a,  and  Sreemad-Bhagavata  into  Bengali, 
Few  native  scholars  can  boast  of  a  better  Bengali  style.  Be- 
sides such  translation,  Babu  Durga  Charan  supervised  the 
editing  of  the  Sanskrit  Mahabharata  also.  In  addition  to  such 
literary  services  of  a  substantial  kind,  Babu  Durga  Charan 
was  Manager  of  the  Bharata  Karyalaya  and,  as  such,  had  to 
assist  my  husband  in  supervising  the  finances  of  the  institution 
as  also  its  printing  establishment.  A  ripe  Sanskrit  scholar, 
wielding  a  ready  pen  and  a  fluent  tongue,  and  with  consider- 
able proficiency  in  accounts,  he  was  an  invaluable  assistant. 
Death  cut  him  off  prematurely.  My  husband  was  deeply 
affected  by  the  event. 

Next  to  Babu  Durga  Charan,  I  should  mention  Babu  Kisari 
Mohan  Ganguli,  B.  L.  The  English  version  of  the  Mahabha- 
rata is  the  result  of  his  ripe  scholarship  and  indefatigable 
labour.  His  connection  with  the  Bharata  Karyalaya  began 
from  the  date  when  this  magnum  opus  of  the  institution  was 
taken  in  hand.  It  is  impossible  for  me  to  express  in  words 
the  extent  of  the  obligations  to  him  of  both  my  husband  and 
myself.  It  is  not  for  me  to  express  an  opinion  on  the  merits 
of  the  translation.  Competent  judges  have  pronounced  on 
the  value  of  the  work.  Those  pronouncements  occur  on  the 
wrappers  of  the  successive  fascicules  and  are,  therefore,  before, 
the  world.  It  is  not,  however,  in  the  department  of  transla- 
(     3     ) 


(     18     ) 

tion  alone  that  I  have  to   acknowledge   the  labours  of  Babu 
Kisari  Mohan  Ganguli.     In  every  other   department   also,  his 
services,  freely  given,  have  been    simply   invaluable.     The  suc- 
cess of  the  Karyalaya    in   completing   its   magnum  opus   has 
very   largely   been    due   to   his   untiring   zeal.     My   husband 
used  very  often  to  say  that  with  all  the  assistance   received  by 
him  from  every  other  quarter,   he  could  never  have  accomplish- 
ed his  task  if  he  had  not  been  fortunate  in  securing  a   scholar 
and  collaborateur  of  Babu    Kisari   Mohan's   calibre   and    zeal. 
My  husband  scarcely  exaggerated  the  truth  when    he   used    to 
say  that,  as  regards  the    English    department   of  the   Karya- 
laya, he  was  only  the  hand   that    did    the    work    while   Babu 
Kisori  Mohan  was  the  head  that   directed  it.     While  lying  on 
his  death-bed,  he  earnestly    appealed  to   Babu    Kisari  Mohan 
to   complete   the   undertaking.     With   tears    in  his  eyes   at 
the  sight  of  his   weak    and    helpless   friend   thus   speaking   to 
;him,  Babu  Kisari  Mohan  readily  gave  the   assurance  that  was 
solicited,    saying    that    he    would    not,  on    any    account,  give 
up  the  work.     This  assurance  enabled    my   husband   to   leave 
the  world  in  peace.     His  anxiety  was  dispelled.     He  even  be- 
came cheerful.     The  thought  of  dying  in    debt   to   those   few 
who  had  paid  in  full  for  the  work    had    made   him    miserable. 
Babu  Ganguli's  assurance  removed  that  cause   of  my  husband's 
misery.     Indeed,  Babu  Kisari  Mohan  worked    with   redoubled 
zeal  after  my  husband's  death.     That  the  work  has  been    com- 
pleted so  soon  after  the  departure  of  my  husband,  is  due,  in  no 
■  small  measure,  to  the  faithfulness  with    which    Babu    Ganguli 
kept  the  promise  which  he  had  made  to  his  dying  friend. 

Among  the  Agents  employed  by  my  husband  for  collecting 
subscriptions  and  contributions  in  aid  of  the  work,  mention 
should  be  made  of  Babus  Manoranjan  Bose,  Surya  Coomar 
Shome,  and  Siddheswar  Mitter.  All  of  them  worked  with 
zeal.  Siddheswar  Mitter,  in  particular,  was  loved  by  my  hus- 
band as  a  son.  As  long  as  he  was  connected  with  the  Karya- 
laya, Mitter  also  revered  my  husband  as  a  father.  His  services 
as  an  Agent  were  simply  invaluable. 

I  come  next  to  Babu  Kali  Dass  Sen,  the  head  of  the  print- 
ing establishment    of  the   Bharata    Karyalaya.     My    husband 


(    19    ) 

used  to  respect  and  love  Babu  Sen.  As  a  typesetter,  he  hasr 
few  equals  whether  as  regards  rapidity  or  accuracy  of  work. 
As  regards,  again,  capacity  for  organisation,  he  is  a  valuable 
hand.  He  can  overlook  without  friction  a  large  establishment. 
He  has  supervised  all  the  editions  of  the  Mahabharata,  the 
Ramayana,  the  Harivanga,  and  the  Bhagavata,  in  original 
and  translation,  that  have  come  out  of  the  Bharata  Press. 
His  acquaintance  with  Sanskrit  is  respectable.  His  know- 
ledge of  English  also  is  much  greater  than  what  is  met  with 
in  printers  belonging  to  more  pretentious  establishments. 

Last,  though  not  least,  my  thanks  are   particularly   due  to 
Babu   Aghore   Nath   Banerjee.     He    succeeded   Babu   Durga 
Charan  Banerjee  as  Manager  of  the  Bharata  Karyalaya.     En- 
dued with  great   intelligence,  within   a   very   short   period  he 
became  fully  competent  for   his    manifold   duties.     His  sound 
knowledge  of  both  Sanskrit  and  English   enabled  him   to    ma- 
terially assist  Babu  Kisari  Mohan  Ganguli  in  the  exposition  of 
many  difficult  passages  in  course  of  his   work   as   also  by   cor- 
recting the  press.     Babu  Durga  Charan's   work,  suspended  by 
his  death,  of  supervising  the  editing  of  the  original  Mahabha- 
rata, was  also  taken  up  by  him.     This  duty  of  his  he  discharg- 
ed with  great  ability  and  zeal.     In    consequence,  again,  of  the 
able  supervision  he  exercised  over  all  the    details  of  every   de- 
partment  of  the  Karyalaya,    considerable   economy   could   be 
enforced  without  at  all  impairing  efficiency.     For  the  last  two 
years  of  his  life  my  husband  was   unable   to   actively   superin^ 
tend  the  Karyalaya.     With  difficulty  he   could  leave  the   sick 
chamber.     He  was  absolutely  unable  to  stir   out   of  the   house. 
During  the  whole  of  this   period,  Babu   Aghore  Nath  not  only 
supervised   the   Institution    almost   single-handed,  but   looked 
after  the  medical  treatment  of  my  husband  with  the  tenderness 
and  affection  of  a  brother.     My  husband  had  no   near  relatives 
in  the  world  to  stand  by  his  bedside.     The  care  and   attention, 
however,  which   Babu  Aghore  Nath  Banerjee  showed  for   him 
prevented  his  feeling  the  absence  of  relatives.     When    he  died, 
we  had  not  in  the  house  money  sufficient  to  defray  his    funeral 
expenses.     Babu  Banerjee's  forethought    prevented   inconveni- 
ence of  every  kind.     With  the  solemn    injunction  of  my    hus- 


(     20     ) 

bind  3till  ringing  in  my  ears  about  completing  the  Mahabha- 
rata  any  how,  without  any  money  to  my  credit  in  the  bank 
or  in  the  family  chest,  pierced  with  the  intolerable  grief  of 
recent  widowhood,  it  was  impossible  for  me  to  exert  myself 
in  any  direction.  The  kindness  and  care  of  Babu  Banerjee, 
coupled  with  tke  words  of  encouragement  that  he  spoke,  filled 
me  with  hope.  He  was  to  me  a  father,  or  a  brother.  The  com- 
pletion of  the  Mahabharata  is  due  very  largely  to  the  redoubl- 
ed zeal  with  which  he  set  himself  to  work  after  my  husband's 
death.  In  his  last  days  my  husband  often  said  that  it  was 
not  possible  for  him  to  repay  his  obligations  to  Babu  Aghore 
Nath  Banerjee.  If  such  was  the  nature  of  Babu  Banerjee^s 
services  at  the  time  my  husband  lived,  the  reader  will  readily 
understand  what  the  value  of  his  services  have  been  to  me  at 
a  time  when  I  became  overwhelmed  with  grief  and  when  the 
entire  burthen  of  the  Bharata  Karyalaya  fell  upon  my  should- 
ers. Unable  to  repay  his  lasting  obligations  to  Babu  Aghore 
Nath  Banerjee  and  Babu  Kisari  Mohan  Ganguli,  all  that  my 
husband  did  was  to  address,  the  day  before  his  death,  a  letter 
to  one  of  his  foremost  of  patrons,  imploring  him  earnestly  to 
do  what  he  legitimately  can  for  them.  As  regards  myself, 
all  that  I  can  do  for  them  is  to  invoke  the  choicest  blessings  of 
Vasudeva  on  them  and  theirs  in  course  of  my  daily  prayers. 
May  God  listen  to  those  feeble  prayers  of  mine  ! 

With  these  words  I  make  my  humble  bow  to  the  public  in 
general  and  the  friends  and  patrons  in  particular  of  the 
Datavya  Bharata  Karyalaya. 

The  Bharata  KSrySlayaA 

1.  Raja  Guru  Dass'  St.,    I  SUNDARI   BlLA  ROY. 

Calcutta,  July  15th,  96.  J 


TRANSLATOR'S  POST-SCRIPT. 

More  than  twelve  years  ago  when  Babu  Pratapa  Chandra 
Roy,  with  Baba  Durga  Charan  Banerjee,  went  to  my  retreat  at 
Seebpore,  for  engaging  me  to  translate  the  Mahabharata  into 
English,  I  was  amazed  with  the  grandeur  of  the  scheme.  My 
first  question  to  him  was, — whence  was  the  money  to  come, 
supposing  my  competence  for  the  task.  Pratapa  then  unfolded 
to  me  the  details  of  his  plan,  the  hopes  he  could  legitimately 
cherish  of  assistance  from  different  quarters.  He  was  full  of 
enthusiasm.  He  showed  me  Dr.  Rost's  letter,  which,  he  said, 
had  suggested  to  him  the  undertaking.  I  had  known  Babu 
Durga  Charan  for  many  years  and  I  had  the  highest  opinion  of 
his  scholarship  and  practical  good  sense.  "When  he  warmly 
took  Pratapa's  side  for  convincing  me  of  the  practicability  of 
the  scheme,  I  listened  to  him  patiently.  The  two  were  for 
completing  all  arrangements  with  me  the  very  day.  To  this 
I  did  not  agree.  I  took  a  week's  time  to  consider.  I  consulted 
some  of  my  literary  friends,  foremost  among  whom  was  the  late 
lamented  Dr.  Sambhu  C.  Mookerjee.  The  latter,  I  found,  had 
been  waited  upon  by  Pratapa.  Dr.  Mookerjee  spoke  to  me  of 
Pratapa  as  a  man  of  indomitable  energy  and  perseverance. 
The  result  of  my  conference  with  Dr.  Mookerjee  was  that  I 
wrote  to  Pratapa,  asking  him  to  see  me  again.  In  this  second 
interview  estimates  were  drawn  up,  and  everything  was  ar- 
ranged as  far  as  my  portion  of  the  work  was  concerned.  My 
friend  leffe  with  me  a  specimen  of  translation  which  he  had 
received  from  Professor  Max  Muller.  This  I  began  to  study, 
carefully  comparing  it  sentence  by  sentence  with  the  original. 
About  its  literal  character  there  could  be  no  doubt,  but  it  had 
no  flow  and,  therefore,  could  not  be  perused  with  pleasure  by 
the  general  reader.  The  translation  had  been  executed  thirty 
years  ago  by  a  young  German  friend  of  the  great  Pundit. 
I  had  to  touch  up  every  sentence.  This  I  did  without  at  all 
impairing  faithfulness  to  the  original.  My  first  "copy"  was  set 
up  in  type  and  a  dozen  sheets  were  struck  off.  These  were 
submitted  to  the  judgment  of  a  number  of  eminent  writers 
European   and   native.      All   of   them,     I   was  glad   to  see. 


(    2     ) 

approved  of  the   specimen,  and    then    the   task  of  translating 
the  Mahabharata  into  English  s-eriously  began. 

Before,  however,  the  first  fasciculus  could  be  issued,  the 
question  as  to  whether  the  authorship  of  the  translation 
should  be  publicly  owned,  arose.  Babu  Pratapa  Chandra  Roy 
was  against  anonymity.  I  was  for  it.  The  reasons  I  adduced 
were  chiefly  founded  upon  the  impossibility  of  one  person 
translating  the  whole  of  the  gigantic  work.  Notwithstanding 
my  resolve  to  discharge  to  the  fullest  exent  the  duty  that  I 
took  up,  I  might  not  live  to  carry  it  out.  It  would  take  many 
years  before  the  end  could  be  reached.  Other  circumstances 
than  death  might  arise  in  consequence  of  which  my  connection 
with  the  work  might  cease.  It  could  not  be  desirable  to  issue 
successive  fascicules  with  the  names  of  a  succession  of  transla- 
tors appearing  on  the  title-pages.  These  and  other  considera- 
tions convinced  ray  friend  that,  after  all,  my  view  was  correct. 
It  was,  accordingly,  resolved  to  withhold  the  name  of  the  trans- 
lator. As  a  compromise,  however,  between  the  two  views,  it 
was  resolved  to  issue  the  first  fasciculus  with  two  prefaces,  one 
over  the  signature  of  the  publisher  and  the  other  headed 
"Translator's  Preface."  This,  it  was  supposed,  would  effectually 
guard  against  misconceptions  of  every  kind.  No  careful  reader 
would  then  confound  the  publisher  with  the  author. 

Although  this  plan  was  adopted,  yet  before  a  fourth  of  the 
task  had  been  accomplished,  an  influential  Indian  journal 
came  down  upon  poor  Pratapa  Chandra  Roy   and  accused  him 

openly  of  being  a  party  to  a  great  literary  imposture,  viz.,  of 
posing  before  the  world  as  the  translator  of  Vyasa's  work  when, 
in  fact,  he  was  only  the  publisher.  The  charge  came  upon  my 
friend  as  a  surprise,  especially  as  he  had  never  made  a  secret 
of  the  authorship  in  his  correspondence  with  Oriental  scholars 
in  every  part  of  the  world.  He  promptly  wrote  to  the  journal 
in  question,  explaining  the  reasons  there  were  for  anonymity, 
and  pointing  to  the  two  prefaces  with  which  the  first  fasci- 
culus had  been  given  to  the  world.  The  editor  readily  admitted 
his  mistake  and  made  a  satisfactory  apology. 

Now  that  the  translation  has  been  completed,  there  can  no 

longer  be  any  reason  for  withholding  the  name   of  the   trans- 


(     3     ) 

lator.  The  entire  translation  is  practically  the  work  of  one 
hand.  In  portions  of  the  Idi  and  the  Sabha  Parvas,  I  was 
assisted  by  Babu  Charu  Chandra  Mookerjee.  About  four  forms 
of  the  Sabha  Parva  were  done  by  Professor  Krishna  Kama! 
Bhattacharya,  and  about  half  a  fasciculus,  during  my  illness, 
was  done  by  another  hand.  I  should,  however,  state  that  before 
passing  to  the  printer  the  'copy'  received  from  these  gentlemen 
I  carefully  compared  every  sentence  with  the  original,  making 
such  alterations  as  were  needed  for  securing  a  uniformity  of 
style  with  the  rest  of  the  work. 

I  should  here  observe  that  in  rendering  the  Mahabharata 
into  English  I  have  derived  very  little  aid  from  the  three 
Bengali  versions  that  are  supposed  to  have  been  executed  with 
care.  Every  one  of  these  is  full  of  inaccuracies  and  blunders 
of  every  description.  The  Canti,  in  particular,  which  is  by 
far  the  most  difficult  of  the  eighteen  Parvas,  has  been  made  a 
mess  of  by  the  Pundits  that  attacked  it.  Hundreds  of  ridicu- 
lous blunders  can  be  pointed  out  in  both  the  Rajadharma  and 
the  Mokshadharma  sections.  Some  of  these  I  have  pointed 
out  in  foot-notes. 

I  cannot  lay  claim  to  infallibility.  There  are  verses  in  the 
Mahabharata  that  are  exceedingly  difficult  to  construe.  I  have 
derived  much  aid  from  the  great  commentator  Nilakantha. 
I  know  that  Nilakantha's  authority  is  not  incapable  of  being 
challenged.  But  when  it  is  remembered  that  the  interpreta- 
tions given  by  Nilakantha  came  down  to  him  from  preceptors 
of  olden  days,  one  should  think  twice  before  rejecting  Nila- 
kantha as  a  guide. 

About  the  readings  I  have  adopted,  I  should  say  that 
as  regards  the  first  half  of  the  work,  I  have  generally  adhered 
to  the  Bengal  texts  ;  as  regards  the  latter  half,  to  the  printed 
Bombay  edition.  Sometimes  individual  sections,  as  occuring 
in  the  Bengal  editions,  differ  widely,  in  respect  of  the  order  of 
the  verses,  from  the  corresponding  ones  in  the  Bombay  edition. 
In  such  cases  I  have  adhered  to  the  Bengal  texts,  convinced 
that  the  sequence  of  ideas  has  been  better  preserved  in  the 
Bengal  editions  than  the  Bombay  one. 

I  should  express  my  particular  obligations  to   Pundit   Ram 


{     4     ) 

Nath  Tarkaratna,  the  author  of  "Vasudeva-Vijayam"  and  other 
poems,  Pundit  Shyama  Charan  Kaviratna,  the  learned  editor 
of  Kdvyaprakdsha  with  the  commentary  of  Professor  Mahesh 
Chandra  Nayaratna,  and  Babu  Aghore  Nath  Banerjee,  the 
manager  of  the  Bharata  Karyalaya.  All  these  scholars  were 
my  referees  on  all  points  of  difficulty.  Pundit  Ram  Nath's  solid 
scholarship  is  known  to  them  that  have  come  in  contact  with 
him.  I  never  referred  to  him  a  difficulty  that  he  could  not 
clear  up.  Unfortunately,  he  was  not  always  at  hand  to  consult. 
Pundit  Shyama  Charan  Kaviratna,  during  my  residence  at 
Seebpore,  assisted  me  in  going  over  the  Mokshadharma  sections 
of  the  Canti  Parva.  Unostentatious  in  the  extreme,  Kaviratna 
is  truly  the  type  of  a  learned  Brahman  of  ancient  India. 
Babu  Aghore  Nath  Banerjee  also  has,  from  time  to  time, 
rendered  me  valuable  assistance  in  clearing  my  difficulties. 

Gigantic  as  the  work  is,  it  would  have  been  exceedingly 
difficult  for  me  to  go  on  with  it  if  I  had  not  been  encouraged 
by  Sir  Steuart  Bay  ley,  Sir  Auckland  Colvin,  Sir  Alfred  Croft, 
and,  among  Oriental  scholars,  by  the  late  lamented  Dr.  Rein- 
hold  Rost,  and  Muns.  A.  Barth  of  Paris.  All  these  eminent 
men  knew  from  the  beginning  that  the  translation  was  proceed- 
ing from  my  pen.  Notwithstanding  the  enthusiasm  with  which 
my  poor  friend,  Pratapa  Chandra  Roy,  always  endeavoured 
to  fill  me,  I  am  sure  my  energies  would  have  flagged  and  pati- 
ence exhausted  but  for  the  encouraging  words  which  I  always 
received  from  these  patrons  and  friends  of  the  enterprise. 

Lastly,  I  should  name  my  literary  chief  and  friend.  Dr. 
Sambhu  C.  Mookerjee.  The  kind  interest  he  took  in  my 
labours,  the  repeated  exhortations  he  addrestsed  to  me  incul- 
cating patience,  the  care  with  which  he  read  every  fasciculus 
as  it  came  out,  marking  all  those  passages  which  threw  light 
upon  topics  of  antiquarian  interest,  and  the  words  of  praise 
he  utterod  when  any  expression  particularly  happy  met  his 
eye,  served  to  stimulate  me  more  than  anything  else  in  going 
on  with  a  task  that  sometimes  seemed  to  me  endless, 
Calcutta,  1 

\  KISART  MOHAN  GANGULI. 

July  15th,  1896.         J 

(SI